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WRITINGS 


EDWARD  THE  SIXTH, 


WILLIAM   HUGH,   QUEEN   CATHEEINE   PAKE, 

ANNE   ASKEW,   LADY  JANE   GEEY, 

HAMILTON,  AND  BALNAVES. 


LONDON: 
THE  RELIGIOUS  TRACT  SOCIETY; 

56,   PATERNOSTBR-ROW ;    65,   ST.  PAUL'S  CHURCHYARD 
AND    164,    PICCADILLY  ; 

AND  SOLD   BY   THE   BOOKSELLERS. 


300 
0T7 


CONTENTS. 


EDWARD  THE  SIXTH. 

Fag* 

OMB  Account  of  King  Edward  the  Sixth 1 

ome  Particulars  of  Sir  John  Cheke 22 

iug  Edward  the  Sixth,  against  the  Pope's  Supremacy 25 

•,  A  Short  Catechism 49 


xtracts  from  the  Primer  of  King  Edward  the  Sixth 80 

HUGH. 

e  Account  of  William  Hugh 2 

ic  Troubled  Man's  Medicine. 

ook  I.  To  comfort  a  man  being  in  trouble,  adversity,  or  sickness.  3 

II.  To  (each  a  man  gladly  to  die 39 

CATHERINE  PARR.       • 

me  Account  of  Queen  Catherine  Parr 1 

tter  to  Lady  Wriothesley,  comforting  her  for  the  loss  of  her  Son  14 
dyers  or  Meditations ;  wherein  the  mind  is  stirred  patiently  to 
suffer  all  afflictions  here,  to  set  at  naught  the  vain  prosperity 
of  this  world,  and  always  to  long  for  everlasting  felicity. 
Collected  out  of  certain  holy  works,  by  the  most  virtuous  and 
gracious  princess,  Catherine,  queen  of  England,  France, 

and  Ireland 15 

e  Lamentation  or  Complaint  of  a  Sinner,  made  by  the  most 
virtuous  and  gracious  lady,  queen  Catherine,  (Parr,)  bewail 
ing  the  ignorance  of  her  blind  life  led  in  superstition ....     29 
HAP.     I.  Of  an  humble  confession  of  sins  to  the  glory  of  God     32 
II.  A  lamentation  of  a  sinner,  with  a  hearty  repentance 
in  faith,  to  obtain  absolution  and  remission  through 

the  merits  of  Christ 36 

III.  What  true  faith  worketh  in  the  soul  of  a  sinner. ...      38 
IV.  Of  the  great  love  of  God  towards  mankind,  and  of 

the  inward  beholding  of  Christ  crucified 41 

V.  Of  the  glorious  victories  of  Christ  over  all  enemies.     43 
VI.  That  we  ought  to  submit  ourselves  to  the  school  of 
the  cross,  and  still  look  and  learn  in  the  book  of 

the  cross 47 

711.  A  Christian  bewailing  the  miserable  ignorance  and 

blindness  of  men 49 

III.  Of  the  fruits  and  rules  of  true  Christianity  for  men 

to  follow 52 

IX.  Of  the  fruits  of  infidelity,  and  offence  of  weaklings .     54 
X.  Of  carnal  gospellers,  by  whose  evil  living,  God's  truth 

is  shamefully  slandered 56 

XI.  Of  the  virtuous  properties  of  God's  children,  of  whom 

every  one  attendeth  his  vocation 09 

ill,  The  conclusion,  with   a  Christian  exhortation  to  the 

amendment  c  f  life 62 


'V  CONTENTS. 

ANNE  ASKEW. 

Page 

Short  Account  of  Anne  Askew 2 

John  Bale  to  the  Christian  readers 3 

Her  First  Examination r ]0 

Her  Latter  Apprehension  and  Examination 21 

The  Ballad  she  made  and  sang  in  Newgate 33 

Her  Martyrdom 3o 

LADY  JANE  GREY. 

Some  Account  of  Lady  Jane  Grey 2 

Her  communication  with  Dr.  Feckenham 19 

Letter  I.  To  Bullinger 22 

II.  To  the  same 25 

III.  To  the  same 26 

IV.  To  Queen  Mary 2V 

V.  To  her  Father 'J 

VI.  To  Hardiug 3 

VII.  To  her  sister,  lady  Catherine 4 

An  effectual  Prayer  made  in  time  of  trouble 4 

Letter  from  John  Banks  to  H.  Bullinger 4 

Last  hours  of  the  duke  of  Suffolk 

A  CERTAIN  GODLY  SUPPLICATION  by  certain  inhabitants  of  Norfolk 
and  Suffolk 

PATRICK  HAMILTON. 

Brief  Account  of  Patrick  Hamilton.  -. £ 

John  Frith  unto  the  Christian  Reader 

Patrick's  Places,  a  treatise  of  the  law  and  the  gospel 

BALNAVES. 

The  Confession  of  Faith,  containing  how  the  Troubled  Man  should 
seek  refuge  at  his  God,  thereto  led  by  faith ;  with  the  de 
claration  of  the  article  of  Justification  at  length.  The 
order  of  good  works  which  are  the  fruits  of  faith ;  and  how 
the  faithful  and  justified  man  should  walk  and  live  in  the 
perfect  and  true  Christian  religion,  according  to  his  vocation. 
Compiled  by  M.  Henry  Balnaves,  of  Halhill,  and  one  of  the 
lords  of  session  and  council  of  Scotland,  being  a  prisonei 
within  the  old  palace  of  Roane.  In  the  year  of  our  Lord, 
1548.  Directed  to  his  faithful  brethren,  being  in  like 
trouble  or  more.  And  to  all  true  professsors  and  favourers 
of  the  sincere  word  of  God. 

The  Epistle  Dedicatory  by  the  Publisher 

Original  Preface,  by  Knox 

The  Author,  unto  the  faithful  readers 

Confession  of  Faith,  declaring  the  article  of  Justification 

A  Brief  Summary  of  this  Book 11 


SOME  ACCOUNT 

OF 

KING  EDWARD  VI. 


rife,  Jane  Seymour.    He  ^was  born  a  v    ceremony  on  the 

2th,  1537,  where  he  was  ***"g^  prince  had  been  long 
15th  of  the  same  month.  Ahe  tnrr  n  «  u  £  wag  received  by 
desired,  but  the  joy  with  whichAe  1  nt  mg  e  ^ 

the  court  and  the  nation,  was  abated  by  the  Q  ^.p^.* 

his  mother,  on  the  24th,  twelve  days  alter  the  m«  iWe 

Henry  was  much  afflicted  and  £^  fSKK  the  ensuing 
,0  the  loss  he  had  sustained  ;  J^lJSJSiU  tokens  of 
Christmas  were  not  allowed  to  put 

Respect  to  her  memory.  pvinced  for  the  welfare  of  his 

The  care  which  Henry  VIII   euncea  g  rf 

.  'lildren,  with  his  ^^L^^^ICW  which  prove 
li-  arned  and  pious  instructors,  are  ci  ro  haye 

E  e  character  of  that  ^  monarch,  with  s  ^  h^  ^  t^ose  who 
:  en  very  different  from  the  .^^S'country  from  the 
I.  ,  nnot  forgive  the  part  ^^^J^J.^  six  years,  prince 


Church  and  chancell  or  of  the 
tly  bishop  of  Ely.  n  eo  a 


. 

.as  been  copied  from  one  to  ario  ther.    By  this  me  th 

strengthened  their  legend  of  Henry's  d«  ™JB  ^  »J  ^  still 
might  be  preserved  by  the  death  of  his  m°™«>  ™  ™  ybook 
SS  falseLod  of  that  statement  is  d««l  r  pmd  by  a 
the  records  of  the  H«  .  L  "uneral  and  the 


,  .  unl,  and  the  various 

gives  all  the  particulars  relative  to  the  V*e"  s          ecease  to  the  inter- 


after  the  birth  of  her  son. 


2  King  Edward  VI. — Life. 

pronunciation  of  that  language,*  was  appointed  tutor  to  the 
prince.  These  excellent  and  learned  men  gave  full  attention  to 
their  important  charge.  The  manner  in  which  their  labours  were 
blessed  is  thus  described  by  William  Thomas,  afterwards  clerk 
of  the  council,  himself  a  learned  man.  In  a  work  entitled  The 
Pilgrim,  he  says,  "  If  ye  knew  the  towardness  of  that  young 
prince,  your  hearts  would  melt  to  hear  him  named,  and  your 
stomach  abhor  the  malice  of  them  that  would  him  ill.  The  beauti- 
fullest  creature  that  liveth  under  the  sun ;  the  wittiest,  the  most 
amiable,  and  the  gentlest  thing  of  all  the  world.  Such  a  capacity 
in  learning  the  things  taught  him  by  his  schoolmasters,  that  it  is 
a  wonder  to  hear  say.  And  finally,  he  hath  such  a  grace  of  pos 
ture,  and  gesture  in  gravity,  when  he  comes  into  a  presence,  that 
it  should  seem  he  were  already  a  father,  and  yet  passes  he  not  the 
age  of  ten  years.  A  thing  undoubtedly  much  rather  to  be  seen 
than  believed."  Sufficient  proof  still  remains  of  the  progress 
made  by  prince  Edward  under  these  instructors,  from  numerous 
letters  written  by  him  in  Latin  and  in  French,  some  as  early  as 
his  ninth  year,  also  by  several  Latin  orations  or  themes,  preserved 
in  the  British  Museum.  At  this  period  of  his  life  the  prince 
chiefly  resided  in  Hertfordshire.  Of  his  tutors,  Cheke  appears 
to  have  been  the  most  constantly  with  him,  but  the  earlv  forma 
tion  of  his  habits  and  temper  probably  had  devolved  principally 
upon  Cook  and  Cox.  The  prince  afterward  told  Cardan  he  hacl 
had  two  masters,  Moderation  and  Diligence,  designating  Cox  by 
the  former,  and  Cheke  by  the  latter  appellation.  Curio,  the 
Italian  reformer,  addressing  Cheke  and  Cook,  said,  "  that  by 
their  united  prayers,  counsels,  and  industry,  they  had  formed 
a  king  of  the  highest,  even  of  divine  hopes."  But,  in  the  his 
tory  of  this  excellent  prince,  Cranmer  must  never  be  forgotten. 
The  watchful  care  of  that  excellent  prelate,  and  his  anxiety  for 
the  progress  of  the  reformation,  were  continually  exercised  for 
the  benefit  of  the  heir  to  the  crown,  and  for  his  advancement  in 
true  religion  and  sound  learning.  It  is  however  evident,  that 
more  than  mere  natural  docility  prepared  the  youthful  prince  to 
receive  the  instructions  of  his  able  and  pious  preceptors.  The 
effects  of  divine  influence  upon  his  heart  were  manifest  during  the 
whole  of  his  short  yet  interesting  course.  Without  this,  human 
teachers  would  have  planted  and  watered  in  vain. 

We  have  not  many  anecdotes  of  the  youthful  days  of  this  excel 
lent  prince ;  but  one  which  is  characteristic  of  his  piety,  and  evi 
dences  the  principles  in  which  he  was  trained,  has  been  pre 
served  by  Fuller.  When  engaged  with  some  companions  in  amuse 
ments  suitable  for  his  age,  he  wished  to  take  down  from  a  shelf 
something  above  his  reach.  One  of  his  playfellows  offered  him  a 

*  Gardiner's  zeal  against  every  kind  of  reformation,  and  especially 
any  which  promoted  the  study  of  the  scriptures  in  the  original,  was 
shown  by  his  decided  opposition  to  this  improvement,  he  threatened 
expulsion  to  all  who  should  favour  it. 


His  education — the  Protector's  prayer.  3 

large  bible  to  stand  upon,  but  perceiving-  it  to  be  a  bible,  Edward 
refused  such  assistance  with  much  indignation.  He  sharply  re 
proved  the  offerer,  adding,  it  was  unfit  that  he  should  trample 
under  his  feet  that  which  he  ought  to  treasure  up  in  his  head  and 
heart. 

Fox  says,  that  there  was  not  wanting  in  the  prince  any  dili 
gence  to  receive  that  which  his  instructors  would  teach  him.  So 
that  in  the  midst  of  all  his  play  and  recreation,  he  would  always 
observe  to  keep  the  hours  appointed  to  his  study,  using  the  same 
with  much  attention,  till  time  called  him  again  from  his  book  to 
pastime.  In  this,  his  study  and  keeping  of  his  hours,  he  so  pro 
fited,  that  Cranmer,  beholding  his  towardness,  his  readiness  in 
both  tongues,  in  translating  from  Greek  to  Latin,  from  Latin  to 
Greek  again,  in  declaiming  with  his  school-fellows  without  help 
of  his  teachers,  and  that  extempore,  wept  for  joy,  declaring  to 
Dr.  Cox,  his  schoolmaster,  that  he  would  never  have  thought  it 
to  have  been  in  the  prince  except  he  had  seen  it  himself. 

Fox  then  mentions  prince  Edward's  exact  knowledge  of  the 
various. parts  of  his  own  realm,  Scotland,  and  France;  also  his 
minute  acquaintance  with  the  names  and  characters  of  all  the 
magistrates  and  gentlemen  who  bore  any  authority.  A  manu 
script  in  the  British  Museum  relates  how  a  schoolmaster, 
named  Herne,  incited  his  unwilling  scholars  to  apply  themselves 
more  diligently  to  their  books,  and  to  improve  in  learning,  by 
emulating  the  example  of  their  prince. 

While  prince  Edward  was  in  the  tenth  year  of  his  age,  and  was 
thus  preparing  for  the  duties  which  lay  before  him,  Henry  VIII. 
died,  on  January  28th,  1547.  The  office  of  protector  devolved 
upon  the  earl  of  Hertford,  one  of  the  young  king's  maternal 
uncles.  The  appointment  of  this  nobleman  to  that  important 
office  became  a  means  of  promoting  the  reformation.  His  piety 
appears  from  a  devout  prayer  which  he  seems  to  have  used  con 
stantly  with  reference  to  the  important  charge  which  devolved  upon 
him.  It  is  as  follows : — 

"  Lord  God  of  hosts,  in  whose  only  hand  is  life  and  death,  vic 
tory  and  confusion,  rule  and  subjection,  receive  me,  thy  humble 
creature,  into  thy  mercy,  and  direct  me  in  my  requests,  that  I  offend 
not  thy  high  majesty.  O  my  Lord  and  my  God,  I  am  the  work  of 
thy  hands ;  thy  goodness  cannot  reject  me.  I  am  the  price  of  thy 
Son's  death,  Jesu  Christ ;  for  thy  Son's  sake  thou  wilt  not  lose  me. 
I  am  a  vessel  for  thy  mercy :  thy  justice  will  not  condemn  me.  I 
am  recorded  in  the  book  of  life,  I  am  written  with  the  very  blood  of 
Jesus  ;  thy  inestimable  love  will  not  cancel  then  my  name.  For 
this  catise,  Lord  God,  I  am  bold  to  speak  to  thy  Majesty.  Thou, 
Lord,  by  thy  providence  hast  called  me  to  rule ;  make  me  there 
fore  able  to  follow  thy  calling.  Thou,  Lord,  by  thine  order  hast 
committed  an  anointed  king  to  my  governance  ;  direct  me  there 
fore  \rith  thy  hand,  that  I  err  not  from  thy  good  pleasure.  Finish. 

B2 


4  King  Edward  PL— Life. 

in  me,  Lord,  thy  beginning1,  and  begin  in  me  that  thou  will 
finish. 

"  By  thee  do  kings  reign,  and  from  thee  all  power  is  derived. 
Govern  me,  Lord,  as  I  shall  govern ;  rule  me,  as  I  shall  rule.  I 
am  ready  for  thy  governance ;  make  thy  people  ready  for  mine.  I 
seek  thy  only  honour  in  my  vocation ;  amplify  it,  Lord,  with  thy 
might.  If  it  be  thy  will  that  I  shall  rule,  make  thy  congregation 
subject  to  my  rule.  Give  me  power,  Lord,  to  suppress  whom 
thou  wilt  have  to  obey. 

"  I  arn  by  appointment  thy  minister  for  thy  king,  a  shepherd 
for  thy  people,  a  sword-bearer  for  thy  justice :  prosper  the  king, 
save  thy  people,  direct  thy  justice.  1  am  ready,  Lord,  to  do  that 
thou  commandest ;  command  that  thou  wilt.  Remember,  O, 
God,  thine  old  mercies ;  remember  thy  benefits  showed  heretofore. 
Remember,  Lord,  me  thy  servant,  and  make  me  worthy  to  ask. 
Teach  me  what  to  ask,  and  then  give  me  that  I  ask.  None  other 
I  seek  to,  Lord,  but  thee,  because  none  other  can  give  it  me.  And 
that  I  seek  is  thine  honour  and  glory. 

"  I  ask  victory,  but  to  show  thy  power  upon  the  wicked.  I  ask 
.prosperity,  but  for  to  rule  in  peace  thy  congregation.  I  ask  wis 
dom,  but  by  my  counsel  to  set  forth  thy  cause.  And  as  I  ask  for 
myself,  so,  Lord,  pour  thy  knowledge  upon  all  them  which  shall 
counsel  me.  And  forgive  them,  that  in  their  offence  I  suffer  not 
the  reward  of  their  evil. 

"  If  I  have  erred,  Lord,  forgive  me;  for  so  thou  hast  promised 
me.  If  I  shall  not  err,  direct  me ;  for  that  only  is  thy  property. 
Great  things,  O  my  God,  hast  thou  begun  in  my  hand ;  let  me 
then,  Lord,  be  thy  minister  to  defend  them.  Thus  I  conclude, 
Lord,  by  the  name  of  thy  Son  Jesus  Christ.  Faithfully  I  commit 
all  my  cause  to  thy  high  providence,  and  so  rest  to  advance  all 
human  strength  under  the  standard  of  thy  omnipotency." 

The  coronation  took  place  on  the  28th  of  February.  The  usual 
grant  of  a  general  pardon  followed ;  thus  the  prosecutions  for 
religion  commenced  during  the  latter  years  of  the  preceding 
reign,  under  the  act  of  six  articles,  were  terminated.  Although 
that  and  other  persecuting  acts  were  not  regularly  repealed  till 
some  months  after,  many  were  released  from  prison,  and  a  num 
ber  of  learned  and  pious  individuals  were  allowed  to  return  from 
exile,  whose  assistance  gave  new  vigour  to  the  efforts  for  reforma 
tion.  But  the  most  remarkable  circumstance  connected  with  the 
coronation,  was  the  address  of  archbishop  Cranmer'to  the  youth 
ful  monarch.  The  prelate  therein  gave  the  following  charge, 
which  the  king  did  not  forget,  as  his  subsequent  conduct  shows. 
This  address  was  found  among  the  collections  of  archbishop  Usher. 

"  Most  dread  and  royal  sovereign ;  the  promises  your  highness 
hath  made  here,  at  your  coronation,  to  forsake  the  devil  and  all 
his  works,  are  not  to  be  taken  in  the  bishop  of  Rome's  sense ; 
when  you  commit  any  thing  distasteful  to  that  see,  to  hit  your 
majesty  in  the  teeth,  as  pope  Paul  the  third,  late  bishop  of 


His  coronation — Cranmer's  charge. 


;,  sent  to  your  royal  father,  saying,  '  Didst  thou  not  promise, 
r  permission  of  thy  coronation,  to  forsake  the  devil  and  all 


Rome, 
at  our 

his  works,  and  dost  thou  run  to  heresy  ?  For  the  breach  of  this 
thy  promise,  knowest  thou  not,  that  it  is  in  our  power  to  dispose 
of  thy  sword  and  sceptre  to  whom  we  please  ?'  We,  your  majesty's 
clergy,  do  humbly  conceive,  that  this  promise  reacheth  not  at  your 
highness' s  sword,  spiritual  or  temporal,  or  in  the  least  at  your 
highness  swaying  the  sceptre  of  this  your  dominion,  as  you  and 
your  predecessors  have  had  them  from  God.  Neither  could  your 
ancestors  lawfully  resign  up  their  crowns  to  the  bishop  of  Rome 
or  his  legates,  according  to  their  ancient  oaths  then  taken  upon 
that  ceremony. 

"  The  bishops  of  Canterbury,  for  the  most  part,  have  crowned 
your  predecessors,  and  anointed  them  kings  of  this  land ;  yet  it 
was  not  in  their  power  to  receive  or  reject  them ;  neither  did  it 
give  them  authority  to  prescribe  them  conditions  to  take  or  leave 
their  crowns,  although  the  bishops  of  Rome  would  encroach  upon 
your  predecessors,  by  their  act  and  oil,  that  in  the  end  they  might 
possess  those  bishops  with  an  interest  to  dispose  of  their  crowns 
at  their  pleasure.  But  the  wiser  sort  will  look  to  their  claws  and 
clip  them. 

"  The  solemn  rites  of  coronation  have  their  ends  and  utility ; 
yet  neither  direct  force  or  necessity :  they  are  good  admonitions  to 
put  kings  in  mind  of  their  duty  to  God,  but  no  increasement  of 
their  dignity ;  for  they  are  God's  anointed ;  not  in  respect  of  the 
oil  which  the  bishop  useth,  but  in  consideration  of  their  power, 
which  is  ordained ;  of  the  sword,  which  is  authorized ;  of  their 
persons,  which  are  elected  of  God,  and  endued  with  the  gifts  o 
his  Spirit,  for  the  better  ruling  and  guiding  of  his  people. 

"  The  oil,  if  added,  is  but  a  ceremony :  if  it  be  wanting,  tha 
king  is  yet  a  perfect  monarch  notwithstanding,  and  God's  anointed, 
as  well  as  if  he  was  inoiled.     Now  for  the  person  or  bishop  that 
doth  anoint  a  king,  it  is  proper  to  be  done  by  the  chiefest.     But  if 
they  cannot,  or  will  not,  any  bishop  may  perform  this  ceremony. 

"  To  condition  with  monarchs  upon  these  ceremonies,  the 
bishop  of  Rome  (or  other  bishops  owning  his  supremacy)  hath  no 
authority ;  but  he  may  faithfully  declare  what  God  requires  at  the 
hands  or  kings  and  rulers,  that  is,  religion  and  virtue.  Therefore, 
not  from  the  bishop  of  Rome,  but  as  a  messenger  from  my 
Saviour  Jesus  Christ,  I  shall  most  humbly  admonish  your  royal 
majesty,  what  things  your  highness  is  to  perform. 

"  Your  majesty  is  God's  vicegerent,  and  Christ's  vicar  within 
your  own  dominions,  and  to  see,  with  your  predecessor  Josiah, 
God  truly  worshipped,  and  idolatry  destroyed ;  the  tyranny  of  the 
bishops  of  Rome  banished  from  your  subjects,  and  images  removed. 
These  acts  are  signs  of  a  second  Josiah,  who  reformed  the  church 
of  God  in  his  days.  You  are  to  reward  virtue,  to  revenge  sin,  to  jus 
tify  the  innocent,  to  relieve  the  poor,  to  procure  peace,  to  repress 
violence,  and  to  execute  justice  throughout  your  realms.  For 


6  King  Edward  VI.— Life. 

precedents  on  those  kings  who  performed  not  these  things,  the  old 
law  shows  how  the  Lord  revenged  his  quarrel ;  and  on  those  kings 
who  fulfilled  these  things,  he  poured  forth  his  blessings  in  abun 
dance.  For  example,  it  is  written  of  Josiah,  in  the  book  of  the 
Kings,  thus :  '  Like  unto  him  there  was  no  king,  that  turned  to 
the  Lord  with  all  his  heart,  according  to  all  the  law  of  Moses ; 
neither  after  him  arose  there  any,  like  him.'  This  was  to  that 
prince  a  perpetual  fame  of  dignity,  to  remain  to  the  end  of  days. 

"  Being  bound  by  my  function  to  lay  these  things  before  your 
royal  highness ;  the  one,  as  a  reward  if  you  fulfil ;  the  other,  as  a 
judgment  from  God  if  you  neglect  them ;  yet  I  openly  declare, 
before  the  living  God,  and  before  these  nobles  of  the  land,  that  I 
have  no  commission  to  denounce  your  majesty  deprived,  if  your 
highness  miss  in  part,  or  in  whole,  of  these  performances :  much 
less  to  draw  up  indentures  between  God  and  your  majesty ;  or 
to  say  you  forfeit  your  crown,  with  a  clause  for  the  bishop  of 
Rome,  as  have  been  done  by  your  majesty's  predecessors,  king 
John  and  his  son  Henry  of  this  land.  The  Almighty  God  of 
his  mercy  let  the  light  of  his  countenance  shine  upon  your  ma 
jesty,  grant  you  a  prosperous  and  happy  reign,  defend  you,  and 
save  you ;  and  let  your  subjects  say,  Amen. 

"  GOD  SAVE  THE  KING." 

The  piety  of  the  youthful  monarch  was  manifested  at  the  coro 
nation.  Bale  relates,  upon  the  authority  of  credible  witnesses, 
that  when  three  swords  were  brought  to  be  carried  in  the  proces 
sion,  as  emblematical  of  his  three  kingdoms,  the  king  said  there 
was  one  yet  wanting.  The  nobles  inquiring  what  it  was,  he 
answered,  THE  BIBLE,  adding,  "  That  book  is  the  sword  of  the 
Spirit,  and  to  be  preferred  before  these  swords.  That  ought  in 
all  right  to  govern  us,  who  use  them  for  the  people's  safety  by 
God's  appointment.  Without  that  sword  we  are  nothing,  we  can 
do  nothing,  we  have  no  power.  From  that  we  are  what  we  are 
this  day.  From  that  we  receive  whatsoever  it  is  that  we  at  present 
do  assume.  He  that  rules  without  it,  is  not  to  be  called  God's 
minister,  or  a  king.  Under  that  we  ought  to  live,  to  fight,  to 
govern  the  people,  and  to  perform  all  our  affairs.  From  that  alone 
we  obtain  all  power,  virtue,  grace,  salvation,  and  whatsoever  we 
have  of  divine  strength."  When  the  pious  young  king  had  thus 
expressed  himself,  he  commanded  the  bible  to  be  brought  with 
the  greatest  reverence,  and  carried  before  him. 

His  affection  for  Cranmer,  and  his  pious  feelings,  appear  from 
the  following  letter  written  by  him  to  the  archbishop,  originally 
in  Latin. 

"  Revered  godfather,  although  I  am  but  a  child,  yet  I  am  not 
unmindful  of  the  services  and  the  kindnesses  you  daily  perform 
and  manifest  towards  me.  I  have  not  forgotten  your  kino  letters 
delivered  to  me  on  St.  Peter's  eve.  I  was  unwilling  to  answer  them 
until  now,  not  from  neglect  or  forgetfulness,  but  that,  as  I  daily 
meditated  on  them,  and  committed  their  contents  faithfully  to 


The  Progress  of  the  Reformation.  7 

memory,  at  length  having  well  considered  them  I  might  reply  the 
more  wisely.  I  do  indeed  embrace  and  venerate  the  truly  paternal 
affection  towards  me  which  is  expressed  in  them — may  your  life 
be  prolonged  for  many  years,  and  may  you  continue  to  be  a  re 
spected  father  to  me  by  your  godly  and  wholesome  counsels. 
For  I  consider  that  godliness  is  to  be  desired  and  embraced  by  me 
above  all  things,  since  St.  Paul  has  said,  Godliness  is  profitable  to 
all  things." 

Cranmer's  reply  is  as  follows :  it  was  also  written  in  Latin. 

"  My  beloved  son  in  Christ — I  am  as  much  concerned  for  your 
welfare  as  my  own ;  therefore  when  I  learn  that  you  are  safe  and 
well,  I  feel  myself  to  be  so  also.  My  absence  cannot  be  so  un 
pleasant  to  you,  as  your  letters  are  pleasing  to  me.  They  show 
that  you  possess  a  disposition  worthy  of  your  rank,  and  a  preceptor 
suitable  for  such  a  disposition.  From  your  letters  I  perceive  that 
you  so  cultivate  learning  that  heavenly  truths  are  not  among  the 
things  you  least  care  for,  and  whoso  careth  for  those  things,  shall 
not  be  overcome  by  any  cares.  Go  on,  therefore,  in  the  way  upon 
which  you  have  entered,  and  adorn  your  native  land,  that  the  light 
of  virtue  which  I  behold  in  you  may  hereafter  enlighten  all  your 
England,"  &c. 

His  tutor  (probably  Dr.  Cox)  says  in  a  letter  to  the  arch 
bishop,  "  Your  godson  is  merry  and  in  health,  and  of  such  to- 
wardness  in  learning,  godliness,  gentleness,  and  all  honest  quali 
ties,  that  both  you  and  I,  and  all  in  this  realm,  ought  to  think 
him  to  be,  and  take  him  for,  a  singular  gift  sent  of  God,"  &c. 

The  education  of  Edward  VI.  inspired  the  protestants  with  great 
hopes  of  the  progress  of  the  truth,  but  they  were  not  wholly  devoid 
of  apprehensions  respecting  the  influence  of  the  papists  at  court. 
Bale  says,  "Many  things  I  conclude  concerning  prince  Ed  ward, 
whom  I  doubt  not  but  the  Lord  hath  sent  for  the  singular  comfort 
of  England.  Not  that  I  timorously  define  any  thing  to  come  con 
cerning  him ;  considering  it  only  in  the  Lord's  power.  But  I  desire 
of  the  same  Lord  to  preserve  his  bringing  up  from  the  contagious 
drinks  of  those  false  physicians.  And  this  is  to  be  prayed  for  of 
:ill  men."  That  many  such  prayers  were  offered  by  the  protestants 
there  can  be  no  doubt ;  the  frequent  references  to  the  youthful 
monarch  by  Latuner  and  other  reformers,  show  the  pleasure  mixed 
with  anxiety,  with  which  they  regarded  his  advance  in  life. 
Latimer,  in  his  sermon  on  the  plough,  notices  how  the  papist* 
"  whispered  the  king  in  his  ear,"  alluding  no  doubt  particularly 
to  the  crafty  Gardiner,  who  also  laboured  earnestly  to  persuade 
the  protector  and  the  council  to  leave  all  matters  concerning  re 
ISgion  in  their  present  state,  during  the  king's  minority. 

Happily  for  England,  the  intrigues  of  Gardiner  were  not  sue 
cessful.  The  reformation  advanced  steadily  from  the  commence 
ment  of  the  reign  of  Edward  VI.  That  it  proceeded  not  to  the 
full  extent  which  might  have  been  desirable,  is  accounted  for  by 


8  King  Edward  VI. — Lift. 

the  peculiar  state  of  parties  in  the  English  court  at  that,  time ;  also 
by  the  political  situation  of  the  country  with  regard  both  to  foreign 
and  domestic  affairs.  That  much  remained  imperfect  may  readily 
be  admitted,  but  at  no  previous  period  of  English  history,  and 
not  often  at  any  subsequent  time,  was  true  religion  more 
generally  prevalent  through  all  ranks  than  in  the  reign  of  Edward 
VI.  To  enter  into  the  details  of  the  progress  of  the  reformation 
would  be  impossible  in  the  present  brief  account,  which  is  rather 
intended  to  give  some  particulars  of  the  private  character  of  king 
Edward  than  of  the  public  proceedings  of  his  reign.* 

The  decision  with  which  the  protector  and  his  counsellors  pro 
ceeded  with  the  work  of  reformation  from  the  first,  is  shown  by  a 
letter  from  John  ab  Ulmis  to  Bullinger,  written  at  Oxford  on  As 
cension  day,  1546.  He  says,  "  England  is  adorned  and  enlight 
ened  by  the  word  of  God,  and  the  number  of  the  faithful  increases 
largely  every  day.  The  mass,  so  dear  to  papists,  begins  to  give 
way  ;  in  many  places  it  is  already  dismissed  and  condemned  by 
divine  authority,  images  are  extirpated  throughout  the  land,  nor 
does  the  least  spark  remain  which  can  afford  hopes  to  the  papists, 
or  give  them  an  occasion  for  confirming  their  errors  respecting 
idols,  or  an  opportunity  of  drawing  aside  the  people  from  our 
Saviour.  The  marriage  of  the  clergy  is  allowed  and  sanctioned 
by  the  royal  approbation.  Peter  Martyr  has  demonstrated  to 
general  satisfaction,  from  the  scriptures,  and  the  writings  of 
orthodox  divines,  that  purgatory  is  only  a  cross  to  which  we  have 
been  hitherto  subjected.  The  same  result  has  taken  place  respect 
ing  the  eucharist,  or  the  holy  supper  of  the  Lord — that  it  is  a 
commemoration  of  Christ,  and  a  solemn  showing  forth  of  his 
death,  not  a  sacrifice." 

As  early  as  1548,  though  but  eleven  years  of  age,  we  find  king 
Edward  seriously  attending  to  the  duties  of  the  kingly  office,  by 
studying  the  state  and  condition  of  his  realm,  with  an  earnest 
desire  to  promote  its  safety  and  peace.  In  acquiring  this  know 
ledge,  among  other  persons,  he  made  considerable  use  of  William 
Thomas  already  mentioned,  whose  natural  abilities  and  attain 
ments  fitted  him  to  impart  information  upon  these  subjects. 
Thomas  planned  a  series  of  discourses  to  illustrate  a  number  of 
principles  or  propositions  which  he  stated.  Of  these  he  gave  a 
list,  desiring  the  king  to  point  out  such  as  he  most  wished  to  have 
discussed  without  delay.  These  "  Common-places  of  State,"  as 
they  were  entitled,  are  enumerated  by  Strype.  It  is  hardly  neces 
sary  to  say  that  they  differ  most  widely  from  the  principles  which 
Machiavel  prepared  for  the  instruction  of  an  Italian  prince,  not 
long  before  that  period.  The  following  may  be  mentioned : 
1 0.  Whether  religion,  beside  the  honour  of  God,  be  not  also  the 
greatest  stay  of  civil  order  ? — 23.  How  much  good  ministers  are 

*  Some  account  of  the  progress  of  the  reformation  during  the  reign  of 
king  Edward  will  be  found  in  the  life  of  Cranmer,  prefixed  to  the 
writings  of  that  reformer  in  the  present  collection. 


His  attention  to  his  royal  duties.  9 

to  be  rewarded  and  the  evil  punished? — 80.  Whether  princes 
ought  to  be  contented  with  reasonable  victories,  and  so  to  leave  ? 
The  discourses  of  Thomas,  it  is  true,  were  founded  chiefly  upon 
human  policy,  but  there  are  points  in  them  which  indicate  a  better 
spirit ;  as  for  example,  the  religion  of  a  prince  whose  amity  is 
sought,  is  stated  to  be  a  matter  for  consideration.  "  A  prince 
in  battle,"  must  also  "  examine  whether  his  cause  be  lawful  and 
just;  for  in  a  just  cause  shall  God  assist  him."  In  a  discourse 
concerning  his  majesty's  outward  affairs,  we  find  the  following 
paragraph.  "  Albeit  that  our  quarrel  is  in  God,  and  God  our 
quarrel,  who  never  faileth  them  that  trust  in  him ;  yet  forasmuch 
as  wickedness  reigneth  in  the  midst  of  us,  like  as  we  should  not 
mistrust  the  goodness  of  God,  so  ought  we  neither  to  neglect  that 
policy  which  may  help  us  to  avoid  the  like  captivity,  that  for  wick 
edness  happened  to  the  elect  people  of  Israel."  Similar  refer 
ences  to  divine  truths  will  not  be  found  in  political  instructions,  at 
many  periods  of  our  history,  and  the  reader  will  easily  suppose 
that  when  such  principles  were  recognised  in  private  official  do 
cuments,  those  of  a  public  na£ure  would  not  be  deficient  in  their 
mention,  of  Him  who  has  declared,  "  By  me  kings  reign." 

The  attendance  of  Cheke  upon  his  royal  pupil  was  interrupted 
for  a  time,  the  cause  of  which  does  not  distinctly  appear ;  but  the 
fruits  of  his  former  instructions  still  remained.  Among  other 
interesting  documents  respecting  king  Edward,  still  in  existence, 
is  a  journal,  wherein  are  written  down  brief  remarks  concerning 
such  affairs  as  from  time  to  time  came  before  him.  Cheke  is 
said  to  have  advised  him  to  keep  a  diary,  observing,  "  That  a 
dark  and  imperfect  reflection  upon  affairs  floating  in  the  memory, 
was  like  words  dispersed  and  insignificant ;  whereas  a  view  of  them 
in  a  book,  was  like  the  same  words  digested  and  disposed  in  good 
order,  and  so  made  significant."  The  king  also  kept  in  his  own 
custody  copies  of  all  public  records,  and  other  matters  which  came 
under  the  consideration  of  the  council. 

Cheke  returned  to  his  attendance  upon  the  king,  early  in  1550 : 
he  was  in  some  danger  of  being  involved  in  the  protector's  disgrace, 
but  escaped  the  storm,  and  stood  afterwards  more  secure  in  the 
royal  favour.  He  used  his  increasing  interest  at  court  to  favour 
religious  and  learned  men,  foreigners  as  well  as  English. 
Ridley,  as  we  shall  hereafter  see,  called  him,  "  one  of  Christ's 
special  advocates,  and  one  of  his  principal  proctors."  Ascham 
also  urged  upon  him  the  opportunity  which  he  enjoyed,  with  Cecil 
and  Cook,  of  favouring  good  matters  relative  either  to  religion  or 
learning,  and  told  him  that  they  were  expected  to  use  these 
opportunities  as  they  were  able.  Ascham' s  letters  show  that 
Cheke  was  not  indifferent  to  these  important  subjects.  The  bene 
ficial  influence  of  Cheke  also  appeared  from  the  kind  reception 
given  to  Bucer,  Fagius,  and  Martyr,  when  driven  to  England  by 
the  persecutions  which  followed  the  promulgation  of  the  Interim  in 
Germany.  A  number  of  letters  and  other  documents  which  still 
•  8 


10  King  Edward  VI. —Life. 

exist,  show  the  advantages  which  resulted  to  the  English  refor 
mation  from  the  assistance  of  these  refugees,  under  whose  advice 
many  improvements  were  introduced  into  the  revised  service  book. 
Cranmer  as  well  as  Cheke  encouraged  the  resort  of  the  foreign 
protestants  to  England.  On  the  decease  of  Bucer,  application  was 
made  to  Melancthon  to  supply  his  place ;  the  king's  death,  how 
ever,  intervened  before  a  final  arrangement  was  effected.  Even 
foreigners  who  did  not  visit  England  were  fully  aware  of  the 
value  of  this  pious  king,  as  appears  from  many  passages  in  their 
writings.  Bullinger,  in  particular,  addressed  him  in  the  preface 
to  a  decade  of  his  sermons,  in  a  manner  which  at  once  showed  his 
own  faithfulness,  and  his  opinion  of  the  Christian  principles  of  the 
monarch.  He  urged  him,  "  To  hold  it  as  an  undoubted  truth 
that  true  prosperity  was  to  be  obtained  by  him  no  other  ways,  than 
by  submitting  himself  and  his  whole  kingdom  to  Christ,  the 
highest  Prince,  and  by  framing  all  matters  of  religion  and  justice 
throughout  his  dominions  according  to  the  rule  of  God's  word ; 
not  stirring  one  inch  from  that  rule ;  propagating  the  kingdom  of 
Christ,  and  trampling  upon  that  of  antichrist,  as  he  had  so  happily 
begun."  In  another  dedication  he  urges  the  king  to  proceed  with 
firmness,  and  in  the  fear  of  God,  not  imitating  the  politic  courses 
then  adopted  in  Germany.  The  foreign  protestants  were  anxious 
to  engage  the  co-operation  of  Edward,  and  offered  to  wave  some 
minor  points  of  discipline  if  a  general  union  could  be  effected.  In 
order  to  counteract  this,  the  rornanists  sent  emissaries  who  pre 
tended  to  be  opposed  to  popery,  while  they  were  secretly  sup 
ported  by  Gardiner  in  their  attempts  to  excite  discord  in  England. 
The  king  was  solicitous  for  the  welfare  and  comfort  of  these 
learned  refugees,  who  were  a  good  deal  inconvenienced  by  some 
manners  and  customs  of  England.  Hearing  that  Bucer  had  suf 
fered  in  health  for  the  want  of  a  stove  (or  heated  room)  which  he 
had  been  accustomed  to  in  Germany,  he  sent  him  twenty  pounds 
to  defray  the  expense  of  constructing  one  previously  to  the  next 
winter.  Bucer  in  return  wrote  a  book  as  a  new  year's  gift  for  the 
king.  It  was  entitled,  "  Concerning  the  kingdom  of  Christ."  A 
summary  of  the  contents  is  given  by  Burnet.  It  contained  orach 
advice  on  the  subject  of  reformation,  and  probably  occasioned  a 
general  discourse  on  that  subject,  which  the  king  wrote  about  the 
year  1551.  Bucer  and  his  countrymen  were  also  a  good  deal 
annoyed  by  the  papists,  who  still  abounded  in  the  universities. 
The  king's  esteem  for  these  exiles  further  appeared  by  his  desire 
to  retain  Peter  Martyr  when  the  city  of  Strasburg  requested  him  to 
return  to  them.  After  Bucer's  decease,  kind  attention  was  shown 
to  the  interests  of  his  widow.  The  persecutions  consequent  upon 
the  Interim,  which  had  driven  Bucer  and  his  associates  from  their 
own  countries,  excited  much  sympathy  among  English  protestants. 
There  also  was  ground  for  apprehensions  of  the  revival  of  popery 
at  home.  Under  these  circumstances,  to  the  petition  in  the 
liturgy,  "  Give  peace  in  our  time,"  was  added  the  response, 


Troubles  in  England.  1 1 

'•  Because  there  is  none  other  that  fighteth  for  us  but  thou,  O 
Lord." 

The  political  events  of  the  reign  of  Edward  VI.  need  only  to  be 
noticed  very  briefly  in  this  sketch.  The  intrigues  of  the  papists, 
combined  with  the  popular  feelings,  which  were  excited  by  various 
recent  changes  affecting  the  state  of  society  in  England,  led  to 
commotions  in  several  districts  during theyear  1549,  particularly 
in  Norfolk,  Cornwall,  and  Devonshire.  These  were  suppressed 
with  considerable  difficulty.*  The  duke  of  Somerset,  though 
earnest  for  the  doctrines  as  well  as  the'  outward  advantages 
of  the  reformation,  weakened  his  influence  as  lord  protector,  by 
various  proceedings  calculated  to  render  him  unpopular.  His 
authority  was  also  assailed  by  political  rivals.  One  of  these,  his 
>wn  brother,  the  lord  admiral,  a  very  unworthy  character,  endea- 
Dured  to  supplant  the  protector  with  the  king,  by  secretly  sup 
plying  the  latter  with  money,  flattering  his  youthful  vanity,  and 
endeavouring  to  excite  his  evil  passions.  The  political  intrigues 
of  the  admiral  at  length  called  for  severe  measures,  and  he  was 
condemned  and  executed  as  a  traitor,  in  1549.  Before  the  close 
of  that  year,  the  protector  himself  was  displaced  from  his  office 
and  imprisoned,  chiefly  by  the  intrigues  or  the  earl  of  Warwick, 
afterwards  the  duke  of  Northumberland,  who  succeeded  to  the 
direction  of  public  affairs,  and  outwardly  adopted  the  measures  of 
reformation  pursued  by  Somerset,  though  with  more  worldly  views. 
Somerset  was  pardoned,  and  released  from  confinement  in  the 
following  year,  but  again  engaging  in  the  intrigues  of  those 
turbulent  times,  he  was  condemned  and  executed  in  January,  15.52. 
The  political  changes  in  those  days  were  seldom  unattended  with 
bloodshed,  and  usually  were  followed  by  numerous  executions. 

We  resume  the  personal  history  of  king  Edward.  The  king, 
now  about  thirteen  years  of  age,  continued  his  studies.  We 
find  him  at  this  time  reading  Aristotle's  Ethics ;  the  philoso 
phical  works  of  Cicero  he  had  previously  read.  Both  Greek 
and  Latin  were  now  become  familiar  to  him.  Nor  was  he 
less  occupied  in  theological  studies.  The  active  part  taken  by 
Cheke  in  some  of  the  public  disputations  with  the  romanists,  is  a 
sufficient  proof  that  his  pupil  was  interested  in  those  subjects.  In 
a  letter  to  Sturmius,  dated  December,  1550,  Ascham,  speaking 
of  the  king,  says,  "  that  his  nature  equalled  his  fortune ;  but  his 
virtue,  or  to  speak  as  a  Christian,  the  manifold  grace  of  God  in 
him,  exceeded  both.  He  did  to  admiration  outrun  his  ag^e  in  his 
desires  of  the  best  learning,  in  his  study  of  the  truest  religion,  in 
his  will,  his  judgment,  and  his  constancy."  The  dowager  queen 
of  Scots,  who  visited  the  English  court  about  the  same  time,  said 
that  she  found  more  wisdom  and  solid  judgment  in  young  king 
Edward,  than  she  would  have  looked  for  in  any  three  princes  that 
were  in  Europe. 

*  See  Cranmer,  p.  50*    Becon,  p.  209. 


12  King  Edward  VI.— Life. 

Hi»  favourite  companion  was  Barnaby  Fitzpatrick,  a  young-  gen 
tleman  of  Ireland,  brought  up  with  him  from  childhood.  In  1 55 1 , 
the  youthful  monarch  sent  his  companion  to  Paris  to  attend  the 
French  court,  that  he  might  acquire  knowledge  which  would  be 
useful  in  future  life.  The  anxiety  Edward  felt  for  his  favourite's 
best  interests  is  shown  in  a  letter  to  him,  dated  December  20, 
1551.  It  is  as  follows:  "  We  have  received  your  letters  of  the 
8th  of  this  present  month,  whereby  we  understand  how  you  are 
well  entertained,  for  which  we  are  right  glad,  and  also  how  you 
have  been  once  to  go  on  pilgrimage.  For  which  cause  we  have 
thought  good  to  advertise  you,  that  hereafter,  if  any  such  chance 
happen,  you  shall  desire  leave  to  go  to  Mr.  Pickering,*  or  to 
Paris  for  your  business.  And  if  that  will  not  serve,  declare  to 
some  man  of  estimation  with  whom  you  are  best  acquainted,  thai, 
as  you  are  loth  to  offend  the  French  king,  because  you  have  been 
so  favourably  used,  so  with  safe  conscience  you  cannot  do  anj 
such  thing,  being  brought  up  with  me,  and  bound  to  obey  my 
laws ;  also  that  you  had  commandment  from  me  to  the  contrary. 
Yet  if  you  are  vehemently  procured,  you  may  go,  as  waiting  on 
the  king,  not  as  intending  to  the  abuse,  nor  willingly  seeing  the 
ceremonies,  and  so  you  look  not  on  the  mass.  But  in  the  mean  sea 
son,  regard  the  scripture,  or  some  good  book,  and  give  no  reverence 
to  the  mass  at  all.  Furthermore  remember,  when  you  may  con 
veniently  be  absent  from  the  court,  to  tarry  with  sir  William 
Pickering,  to  be  instructed  by  him  how  to  use  yourself."  After 
some  further  directions  as  to  his  conduct,  the  king  tells  him  not 
to  forget  his  learning,  "  chiefly  reading  of  the  scriptures."  Fuller 
observes  upon  this  and  other  letters  of  the  king  to  Fitzpatrick, 
that  familiar  epistles  communicate  truth  to  posterity,  presenting 
history  unto  us  with  a  true  face  of  things,  though  not  in  so  fine  a 
dress  as  other  kinds  of  writings.  Ascham,  in  one  of  his  letters  to 
Sturmius,  speaks  of  the  impression  which  must  have  been  made 
in  France  by  the  duke  of  Suffolk  and  the  other  noble  youths  who 
had  been  educated  with  the  king,  and  who  had  visited  that  coun 
try.  He  also  mentions  the  abilities  and  acquirements  of  th« 
princess  Elizabeth  in  the  highest  terms. 

About  this  period,  a  learned  Italian,  named  Cardan,  visited 
England  on  his  return  from  Scotland  to  the  continent.  He  had 
gome  interviews  with  the  king,  and  has  left  the  following  testi 
mony  respecting  the  vouthful  monarch.  "  All  the  graces  were 
combined  in  him.  ite  possessed  the  knowledge  of  many  lan 
guages  while  yet  a  child.  In  addition  to  English,  his  native 
tongue,  he  was  well  acquainted  both  with  Latin  and  French,  nor 
was  he  ignorant  of  the  Greek,  Italian,  and  Spanish,  and  perhaps 
of  more.  Nor  was  he  ignorant  of  logic,  of  the  principles  of 
natural  philosophy,  or  of  music :  he  played  well  upon  the  lute.  A 
beautiful  specimen  of  mortality ;  his  seriousness  manifested  royal 
majesty ;  his  disposition  was  suitable  to  his  exalted  rank.  In 
*  The  English  ambassador. 


Fitzpatrick — Cardan.  ]  3 

Bum,  that  child  was  so  educated,  possessed  such  abilities,  and 
caused  such  expectations,  that  he  appeared  a  miracle.  This  is 
not  said  as  mere  rhetorical  expressions,  nor  does  it  exceed  the 
truth,  hut  in  fact  falls  short  of  it."  Cardan  adds,  "  He  was  a  mar 
vellous  boy ;  he  had  learned  seven  languages,  as  I  was  told.  With 
his  own,  French,  and  Latin,  he  was  thoroughly  acquainted."  He 
also  relates  a  conversation  he  had  with  Edward,  in  which  the 
latter  showed  that  he  was  not  to  be  satisfied  with  the  imperfect 
statements  then  made  on  astronomical  subjects. 

The  king's  continued  attention  to  matters  of  state  is  described 
by  Fox,  who  relates  that  he  was  as  well  informed  with  respect  to 
his  affairs  beyond  sea,  as  those  who  were  personally  concerned  in 
the  negotiations.  Also,  that  in  the  reception  of  ambassadors  he 
would  give  answers  to  every  part  of  their  orations,  to  the  great 
wonder  of  those  that  heard  him,  doing  that  in  his  tender  years,  by 
himself,  which  many  princes  at  their  mature  age  are  seldom 
wont  to  do  but  by  others.  He  was  very  anxious  for  the  due 
administration  of  justice,  arranging  such  hours  and  times  as  he 
considered  would  best  forward  the  despatch  of  poor  men's  causes, 
without  long  delays  and  attendance.  His  attention  to  economy  is 
manifest  from  many  documents ;  it  did  not  arise  from  a  sordid 
desire  of  accumulation,  but  from  a  wish  to  spare  his  subjects  as 
much  as  possible,  and  at  the  same  time  to  extricate  himself  from 
a  heavy  load  of  debt  which  consumed  his  pecuniary  resources. 

He  took  great  pleasure  in  active  exercises,  particularly  riding, 
leaping,  and  shooting  with  the  long-bow,  as  appears  from  his 
own  journal,  as  well  as  the  records  of  others. 

The  reign  of  Edward  VI.  furnishes  the  rare  instance  of  a  prince 
who  could  bear  to  hear  truths  faithfully  told,  and  who  listened  to 
preachers  that  did  not  hesitate  to  speak  to  him  with  sincerity  and 
truth.  Fox  says,  "  Few  sermons  or  none  in  his  court,  especially 
in  the  lord  protector's  time,  but  he  would  be  at  them."  Again, 
"  Never  was  he  present  at  any  such  discourses  but  he  would  take 
notes  of  them  with  his  own  hand."  Latimer's  sermons  supply 
several  instances  of  bold,  uncompromising  fidelity ;  he  preached  at 
court  during  several  lent  seasons  in  succession.  In  a  discourse 
preached  by  Lever  in  1550,  we  find  equal  faithfulness.  It  appears 
that  there  were  some  about  the  court  who  endeavoured  to  turn 
the  king  from  his  laudable  studies  and  pursuits  to  the  usual  light 
and  frivolous  pastimes  of  courts ;  this  indeed  is  plainly  shown  by 
his  own  journal.  Lever  boldly  adverted  to  the  subject  in  the 
following  terms : 

"  It  is  not  unlike,  but  if  your  majesty,  with  your  council, 
speak  unto  your  nobles  for  provision  now  to  be  made  for  the  poor 
people,  ye  shall  find  some,  that  setting  afore  your  eyes  the  hardness 
of  the  matter,  the  tenderness  of  your  years,  and  the  wonderful 
charges  that  should  be  requisite,  will  move  and  counsel  you  to 
quiet  yourself,  to  take  your  ease,  yea,  to  take  your  pastime,  in 


1 4  King  Edward  VI.  —Life. 

hawking1,  hunting1,  and  gaming1."  And  then  turning  his  speech 
to  such  a  one,  he  thus  accosted  him,  "  Thou  hast  no  taste  nor 
savour  how  delicious  God  is  unto  a  pure  conscience  in  godly 
exercise  of  good  works.  But  all  that  thou  regardest  and  feelestis 
voluptuous  pleasures  in  worldly  vanities  ;  and  therefore  thou  dost 
not  perceive,  how  that  they  which  be  endowed  with  a  special  grace 
of  God,  may  find  more  pleasure  and  pastime  in  godly  governance, 
to  keep  together  and  save  simple  men,  than  in  hawking  and  hunt 
ing,  to  chase  and  kill  wild  beasts.  Yea,  a  godly  king  shall  find 
more  pleasure  in  casting  lots  for  Jonah,  to  try  out  offenders  which 
trouble  the  ship  of  this  commonwealth,  than  in  casting  dice  at 
hazard,  to  allow  and  maintain  by  his  example  such  things  as 
should  not  be  suffered  in  a  commonwealth.  Yea,  surely  a  good 
king  shall  take  far  more  delight  in  edifying  with  comfort,  and 
decking  with  good  order,  the  congregation  of  his  people,  the 
church  and  house  of  God,  the  heavenly  city  of  Jerusalem,  than  in 
building  such  houses  as  seem  gay  and  gorgeous,  and  are  indeed  but 
vile  earth,  stones,  timber,  ana  clay.  Such  like  answer  ought  your 
majesty  and  all  noblemen  to  make,  if  ye  find  any  of  your  coun 
sellors  more  carnal  than  spiritual,  more  worldly  than  godly." 

Knox  also  preached  with  equal  faithfulness  in  1552,  shortly 
before  the  removal  of  the  court  from  Westminster,  boldly  reprov 
ing  the  ill-conduct  of  the  duke  of  Northumberland  and  the  mar 
quess  of  Winchester,  even  to  their  faces,  as  he  states  in  his  Faith 
ful  Admonition.  Instead  of  incurring  the  royal  displeasure  by 
this  conduct,  a  living  in  the  city  of  London  was  offered  him ;  he 
declined  it  from  scruples  respecting  conformity,  but  he  was  still 
retained  as  one  of  the  six  itinerating  preachers  appointed  by  the 
king,  Latimer  was  too  aged  and  infirm  to  undertake  the  regular 
discharge  of  public  duties ;  but  we  find  him  dwelling  with  arch 
bishop  Cranmer,  and  as  a  gift  of  twenty  pounds,  then  a  con 
siderable  sum,  was  ordered  for  him  by  the  king  at  an  early  part 
of  his  reign,  we  may  be  assured  that  a  suitable  provision  was 
continued  to  him. 

Strype  has  given  a  minute  and  painful  delineation  of  vices  com 
mon  at  that  period.  It  must  be  remembered  they  arose  from 
principles  implanted  in  the  days  of  popery.  The  tares  which  had 
been  plentifully  sown  now  were  apparent.  To  these  evils  the 
reformers  continually  refer  with  much  sorrow ;  they  doubtless 
tended  to  bring  down  divine  displeasure  upon  the  land.  The 
profligate  conduct  of  manv  among  the  nobility,  eren  of  some 
who  professedly  were  attached  to  the  reformation,  shows  most 
clearly  the  effects  of  divine  grace,  which  alone  enabled  this  pious 
monarch  and  others  to  resist  the  contagion  of  evil  example. 

Some  good,  however,  could  be  said  of  the  English  nobility. 
Ascham,  writing  to  Sturmius,  says  that  the  nobles  of  England 
never  were  more  attached  to  learning.  He  adds,  "Our  illustrious 
king  excels  those  of  his  own  age,  and  even  passes  belief  in 
understanding,  industry,  perseverance,  and  erudition.  I  do  not 


Faithfulness  of  the  Prctestant  preachers.  1 5 

learn  this  from  the  report  of  others,  but  from  my  own  personal 
knowledge — and  to  witness  it  has  afforded  me  much  pleasure. 
I  can  say  that  the  virtues  appear  to  have  taken  up  their  abode 
in  him."  In  reference  to  his  listening1  to  good  counsels,  Cheke, 
in  a  letter  to  the  duke  of  Somerset,  says,  "  Wherefore,  as  his 
majesty  hath  always  learned,  so  I  trust  he  laboureth  daily  to  avoid 
the  ground  of  all  error,  that  self-pleasing-  which  the  Greeks  do 
call  Philautia ;  when  a  man  delighteth  in  his  own  reason  and 
despiseth  other  men's  counsel,  and  thinketh  no  man's  foresight  to 
be  so  good  as  his,  nor  any  man's  judgment  compared  to  his  own." 

Considerable  anxiety  prevailed  respecting  a  suitable  matrimo 
nial  alliance  for  the  king.  A  union  with  Mary,  the  young  queen 
of  Scotland,  had  originally  been  designed.  After  this  was 
relinquished,  some  progress  was  made  in  a  treaty  with  the  royal 
family  of  France — the  French  king  at  that  time  was  in  some 
respects  a  favourer  of  the  reformation ;  but  the  English  protest- 
ants  in  general  were  much  against  a  foreign  alliance.  Latimer 
spoke  with  his  accustomed  plainness  from  the  pulpit,  advising 
the  king  "  to  choose  one  that  is  of  God,  that  is,  of  the  household 
of  faith ;  and  such  a  one  as  the  king  can  find  in  his  heart  to  love, 
and  lead  his  life  in  pure  and  chaste  espousage  with.  Let  him 
choose  a  wife  that  fears  God.  Let  him  not  choose  a  proud  wan 
ton  ;  one  full  only  of  rich  treasures  and  worldly  pomp."  Besides 
the  proposed  marriage  with  a  French  princess,  which  at  one  period 
was  in  a  considerable  degree  of  forwardness,  alliances  were  at 
other  times  proposed  with  a  daughter  of  the  duke  of  Somerset, 
and  with  the  lady  Jane  Grey.  John  ab  Ulmis,  writing  to 
Bullinger,  in  June,  1551,  respecting1  lady  Jane,  says,  "  A  report 
becomes  common,  and  is  current  among  the  nobility,  that  the 
king  is  to  espouse  this  illustrious  young  female.  If  that  should 
come  to  pass,  how  happy  the  union !  and  how  beneficial  to  the 
church  may  we  expect  it  to  prove !" 

In  1 552,  his  beloved  tutor  was  afflicted  with  the  sweating  sick 
ness,  a  contagious  disease  which  carried  off  considerable  num 
bers.  The  king  was  anxious  for  Cheke's  recovery.  He  .sought 
it  by  earnest  prayer.  When  told  by  the  physicians  that  they 
despaired  of  his  tutor's  recovery,  he  replied,  "  No,  Cheke  will 
not  die  this  time,  I  begged  his  life  this  morning  in  my  prayer, 
and  obtained  it."  Nor  was  this  confident  expectation  disap 
pointed.  The  recovery  of  Cheke  was  regarded  by  the  pious 
reformers  as  a  national  mercy.  They  knew  not  the  darker  hour 
which  approached,  both  with  respect  to  the  tutor  and  his  royal 
pupil. 

In  the  year  1552,  the  king  was  attacked  by  the  measles  and 
the  small-pox.  From  the  effects  of  these  maladies  he  never  re 
covered,  though  in  a  letter  to  Fitzpatrick  he  speaks  of  himself  as 
fully  restored  to  health.  In  April  that  year,  he  removed  to 
Greenwich  for  the  change  of  air,  and  continued  to  reside  there 


16  King  Edward  VI. — Life. 

the  short  remainder  of  his  life,  with  the  exception  of  a  progress 
in  the  summer.    During1  the  ensuing  winter  he  was  afflicted  with 
a  cough,  and  symptoms  of  consumption  appeared :  but  he  was  not 
less  intent  upon  the  welfare  of  his  kingdom  as  to  matters  connected 
with  religion.     We  find,  early  in  1553,  a  catechism  set  forth  by 
the  royal  authority,  which  is  generally  known  as  "  King  Edward's 
Catechism."      This  valuable  summary  of  the  doctrines  of  the 
reformation  is  generally  supposed  to  have  been  the  work  of  dean 
Nowell,  who  enlarged  it  after  the  accession  of  queen  Eliza 
beth  ;   it  will  be  found  in  the  present  collection.     The  king1 
was  earnest  to  procure  uniformity  as  to  doctrine,  and  one  of 
his  latest  memorandums  connected  with  the  public  concerns  of 
religion  has  distinct  reference  to  this  point.     With  this  view  he 
had  articles  of  religion  prepared,  which  are  very  similar  to  the 
thirty-nine  articles,  set  forth  in  the  reign  of  queen  Elizabeth.    At 
that  period  the  principle  of  full  toleration  in  matters  of  religion 
was  not  understood  or  recognised  even  by  protestants.   But  an  im 
portant  step  towards  religious  liberty  may  be  here  remarked ;  al 
though  a  declaration  of  assent  to  these  articles  was  required  of  all 
who  were  public  teachers  in  the  church,  the  royal  command  to  this 
effect  did  not  direct  any  compulsory  measures  to  enforce  subscrip 
tion,  nor  any  severe  proceedings,  unless  the  articles  were  openly 
withstood  or  gainsaid,  in  which  case  the  council  were  to  be  informed, 
that  such  further  order  might  be  taken  as  appeared  requisite.  Upon 
this  principle  the  king  seems  to  have  proceeded  with  regard  to  his 
sister  the  princess  Mary,  as  though  he  went  so  far  as  to  prevent 
the  performance  of  the  mass  at  her  court,  he  records  in  his  journal 
that  upon  her  answering  that  her  soul  was  God's,  and  her  faith 
she  would  not  change,  nor  dissemble  her  opinion  with  contrary 
doings ;  it  was  told  her  that  "  he  constrained  not  her  faith,  but 
willed  her  not  as  a  king  to  rule,  but  as  a  subject  to  obey ;  and 
that  her  example  might  breed  too  much  inconvenience."    How  dif 
ferent  were  Mary's  proceedings  towards  her  sister  Elizabeth  when 
she  succeeded  to  the  throne !     The  alternate  obstinacy  and  com 
pliances  of  Mary  in  her  correspondence  with  her  father  and 
brother  on  this  subject,  appear  from  her  letters  yet  extant,  some 
of  which  evince  mental  reservation  worthy  of  the  followers  of 
Loyola ;  doubtless  they  were  written  under  the  counsel  of  her  spi 
ritual  advisers.   These  discussions  with  his  sister  evidently  were  in 
jurious  to  the  king's  health. 

The  king's  illness  gave  rise  to  ambitious  projects  on  the  part  of 
the  bold  and  unprincipled  duke  of  Northumberland.  He  grasped 
at  the  succession  to  the  crown,  and  resolved  to  secure  it,  if  pos 
sible,  to  his  own  family.  His  designs  were  furthered  by  the 
king's  sincere  attachment  to  the  truth,  which  made  him  deeply 
apprehensive  of  the  consequences,  if  a  bigoted  papist  like  his 
sister  Mary  should  succeed  to  the  throne.  He  therefore  listened 
to  a  plan  suggested  by  Northumberland,  whereby  both  the  king's 
sisters  should  be  passed  by  as  illegitimate,  on  the  ground  of  the 


His  last  illness — Plans  of  Northumberland.         17 

marriages  of  their  mothers  having  been  declared  void,  and  by 
passing  over  other  branches  who  had  a  nearer  right  to  the  throne, 
the  succession  should  be  settled  upon  the  lady  Jane  Grey,  who, 
as  Northumberland  had  arranged,  was  to  marry  one  of  his  sons, 
the  lord  Guildford  Dudley.  Her  mother,  lady  Frances  Brandon, 
duchess  of  Suffolk,  was  grandaughter  of  Henry  VII. 

As  the  spring  of  1553  advanced,  reports  of  the  king's  death 
were  frequent ;  the  anxiety  of  the  nation  at  large  appears  from 
many  passages  in  the  writings  of  the  reformers.  Feeling  his 
strength  decline,  Edward  became  increasingly  anxious  to  secure  a 
protestant  successor.  He  drew  up  a  paper  with  his  own  hand, 
directing  the  order  of  succession  to  the  throne,  by  which  the 
crown  devolved  upon  the  lady  Jane  Grey.  An  instrument  was 
then  prepared  by  which  the  principal  counsellors  declared  their 
assent  to  this  settlement.  The  judges  hesitated  for  some  time, 
but,  with  one  exception,  were  finally  induced  to  consent.  North 
umberland's  conduct  was  such  as  to  make  them  apprehen 
sive  of  personal  violence.  He  urged  this  measure  forward; 
archbishop  Cranmer  opposed  it,  and  argued  much  with  the  king 
against  such  a  proceeding,  in  the  presence  of  two  of  the  nobility. 
He  also  desired  to  have  a  private  conference  with  Edward 
upon  the  subject,  but  this  was  not  allowed,  and  the  duke  of  North 
umberland  told  him  at  the  council  board,  that  "  it  became  him 
not  to  speak  to  the  king  as  he  had  done."  Cranmer  for  some 
time  refused  to  be  a  party  to  this  instrument,  and  urged  much 
in  behalf  of  the  lady  Mary's  right.  He  was  silenced,  and  told 
that  the  judges  and  king's  counsel  learned  in  the  law  were  of 
opinion  the  alteration  could  lawfully  be  made.  Cranmer  then  ab 
sented  himself  from  the  council,  and  still  refused  to  sign  till  the 
king  personally  entreated  him  not  to  stand  out.  At  length  his 
affection  for  his  royal  master,  and  the  authority  of  the  principal  law 
officers  prevailed ;  he  reluctantly  added  his  signature.  Only  one 
of  the  judges,  justice  Hales,  refused  his  assent ;  but  this  did  not 
save  him  from  being  an  object  of  persecution  and  suffering  in  the 
ensuing  reign.  The  regular  instrument,  signed  by  the  king  and 
his  counsellors,  bears  date  June  2i. 

Another  public  document  completed  by  Edward  at  this  time,  ex 
cites  more  pleasing  reflections.  At  the  commencement  of  his  last 
sickness,  bishop  Ridley  preached  before  him,  and  said  much  upon 
the  duty  of  all  persons  to  be  charitable  according  to  their  ability, 
especially  those  who  were  of  high  rank.  After  this  sermon,  the 
king  sent  for  the  bishop,  and  commanded  him  to  sit  down,  and  be 
covered.  He  then  went  over  the  principal  arguments  mentioned  in 
the  sermon,  desiring  Ridley,  that  as  he  had  shown  what  was  his 
duty,  he  would  now  show  in  what  manner  he  should  perform  it. 
Ridley  was  affected,  even  to  tears,  at  this  pleasing  conduct  of  the 
king,  and  asked  leave  to  consult  with  the  mayor  and  aldermen  of 
London  upon  the  subject.  Edward  approved  of  this,  and  desired 
that  they  would  consider  the  best  manner  of  relieving  the  poor. 


18  King  Edward  VI.— Life. 

They  did  so ;  and  Ridley  returned  in  a  few  days  with  a  plan. 
dividing1  the  poor  into  three  parts ;  the  poor  by  impotency,  the 
poor  by  casualty,  and  the  thriftless  poor ;  again  subdividing  them 
into  nine  classes.  After  this,  the  king  ordered  the  Grey  Friars 
monastery,  with  the  lands  belonging  to  it,  to  be  endowed  as  a 
school,  (now  Christ's  Hospital ;)  St.  Bartholomew's  for  sick  and 
maimed  persons ;  Bridewell  and  Bethlehem,  for  idle,  dissolute 
characters,  and  the  insane ;  provision  also  was  made  for  the  relief 
of  poor  housekeepers.  He  hastened  the  appropriation  of  these 
endowments  to  the  laudable  purposes  just  mentioned;  and  on 
signing  the  charters,  upon  the  26th  of  June,  1 553,  when  he  was  so 
weak  as  scarcely  to  be  able  to  hold  the  pen,  he  thanked  God  for 
sparing  his  life  until  he  had  executed  his  design.  The  reader 
will  recollect  that  all  these  noble  foundations  have  continued  to 
the  present  time,  as  well  as  several  free  schools  founded  by  him. 

The  above  is  the  account  given  respecting  the  origin  of  these 
noble  foundations,  by  bishop  Ridley  himself  to  Grafton  the  his 
torian.  A  letter  from  bishop  Ridley  to  secretary  Cecil,  contains 
some  further  information  respecting  one  of  these  establishments. 
He  writes  thus  on  the  29th  of  May :  "  Good  Mr.  Cecil,  I  must 
be  suitor  to  you,  in  our  Master  Christ's  cause :  I  beseech  you  be 
good  unto  him.  The  matter  is  this,  alas,  he  hath  been  too  long1 
abroad,  as  you  do  know,  without  lodging,  in  the  streets  of  Lon 
don,  both  hungry,  naked,  and  cold.  Now,  thanks  be  to  almighty 
God,  the  citizens  are  willing  to  refresh  him,  and  to  greet  him  with 
both  meat,  drink,  clothing,  and  firing ;  but  alas,  sir,  they  lack 
lodging  for  him,  for  in  some  one  house  I  dare  say  they  are  fain  to 
lodge  three  families  under  one  roof.  Sir,  there  is  a  wide,  large, 
empty  house  of  the  king's  majesty's,  called  Bridewell,  that  would 
wonderfully  well  serve  to  lodge  Christ  in,  if  he  might  find  such 
good  friends  in  the  court  to  procure  in  his  cause.  Surely  I  have 
such  a  good  opinion  in  the  king's  majesty,  that  if  Christ  had  such 
faithful  and  trusty  friends  that  would  heartily  speak  for  him,  he 
should  undoubtedly  succeed  at  the  king's  majesty's  hands.  Sir,  I 
have  promised  my  brethren  the  citizens  to  move  you  in  this  matter, 
because  I  do  take  you  for  one  that  feareth  God,  and  would  that 
Christ  should  be  no  more  abroad  in  the  streets.  There  is  a 
rumour  that  one  goeth  about  to  buy  that  house  of  his  majesty  to 
pull  it  down.  If  there  be  any  such  thing,  for  God's  sake  speak  you 
in  our  Master's  name.  I  have  written  to  M.  Gates  more  at  large  in 
this  matter,  I  join  you  with  him  and  all  that  love  and  look  for 
Christ's  final  benediction  at  the  latter  day.  If  M.  Cheke  is 
almost  recovered,  God  be  blessed.  Were  he  amongst  you  I 
would  surely  make  him  in  this  business  one  of  Christ's  special 
advocates,  or  rather  one  of  his  principal  protectors,  and  surely  I 
would  not  be  sent  away.  And  thus  I  wish  you  in  Christ,  and 
well  to  fare."* 

*  Ridley's  anxiety  to  promote  these  good  works,  appears  from  a  ser 
mon  of  Lever's,  preached  in  1550.    He  says  that,  "  a  number  of  poor, 


His  last  moments  19 

The  king  now  evidently  drew  near  his  end.  When  there  ap 
peared  no  longer  to  be  hopes  of  life,  the  physicians  were  dis 
missed,  and  some  remedies  suggested  by  a  female  empiric  were 
tried,  but  without  success.  The  physicians  were  recalled  in  a  few 
days,  but  the  royal  sufferer  rapidly  declined,  and  on  the  6th  of  July 
breathed  his  last.  "  His  manner  of  death,"  as  the  council  re 
ported  to  sir  Thomas  Hoby,  "  was  such  toward  God,  as  assureth 
us  that  his  soul  is  in  place  of  eternal  rest." 

Fox  relates,  "  About  three  hours  before  his  death,  this  godly 
child,  his  eyes  being  closed,  speaking  to  himself,  and  thinking 
that  none  heard  him,  made  this  prayer  which  follows  : 

"  '  Lord  God,  deliver  me  out  of  this  miserable  and  wretched 
life,  and  take  me  among  thy  chosen.  Howbeit,  not  my  will,  but 
thy  will  be  done.  Lord,  I  commit  my  spirit  to  thee.  O  Lord ! 
thou  knowest  how  happy  it  were  for  me  to  be  with  thee,  yet  for 
thy  chosen's  sake  send  me  life  and  health,  that  I  may  truly  serve 
thee.  O  my  Lord  God  bless  thy  people,  and  save  thine  inherit 
ance.  O  Lord  God,  save  thy  chosen  people  of  England.  O  my 
Lord  God,  defend  this  realm  from  papistry,  and  maintain  the  true 
religion,  that  I  and  my  people  may  praise  thy  holy  name,  for  thy 
Son  Jesus  Christ's  sake.' 

"  Then  turned  he  his  face,  and  seeing  who  was  by  him,  said 
unto  them,  '  Are  ye  so  nigh  ?  I  thought  ye  had  been  further  off." 
Then  Dr.  Owen,  one  of  his  physicians,  who  gave  this  .account,  to 
satisfy  him,  said, '  We  heard  you  speak  to  yourself,  but  what  you 
said  we  know  not.'  He  then  (after  his  fashion)  smilingly  said.  '  I 
was  praying  to  God.'  The  last  words  of  his  pangs  were  these : 
'  I  am  faint,  Lord,  have  mercy  upon  me,  and  take  my  spirit.' 
And  thus  he  yielded  up  the  ghost." 

The  untimely  decease  of  Edward,  and  the  political  circum 
stances  of  that  day,  caused  reports  to  be  spread  of  his  having 
fallen  a  victim  to  poison:.  For  this  there  was  no  real  foundation. 
The  opinions  which  then  prevailed  are  stated  in  a  letter  of  Teren- 
tian,  an  Italian,  who  had  accompanied  Peter  Martyr  to  Eng 
land,  (Ep.  Helv.  Reform.  Ixxvi.)  He  says,  "  On  the  6th  of  July 
died  that  holy  Josiah,  our  earthly  hope ;  of  consumption  as  the 
physicians  state,  of  poison  as  is  said,  for  the  papists  spread  this 
report  that  they  may  heap  every  sort  of  odium  upon  Northum 
berland,  and,  to  say  the  truth,  there  are  considerable  grounds  for 
suspicion ;  but  if  I  may  say  what  I  think,  I  would  rather  believe 
the  papists  themselves  to  be  the  authors  of  such  wickedness,  for 
they  manifest  no  appearance  of  sorrow,  and  no  inquiry  is  made 
respecting  such  a  crime." 

feeble,  halt,  blind,  lame,  sickly,  with  idle  vagabonds  and  dissembling 
caitiffs  mixed  among  them,  lay,  and  crept  begging  in  the  miry  streets 
of  London  and  Westminster," — adding,  "  but  now  I  trust  that  a  good 
overseer,  a  godly  bishop  I  mean,  will  see  that  they  in  these  two  cities 
shall  have  their  need  relieved  and  faults  corrected,  to  the  good  eusample 
of  all  other  towns  and  cities." 


20  King  Edward  VJ.—Life. 

Strype  says,  "  His  funeral  was  solemnized  at  Westminster, 
Aug.  8,  1553.  Whereat  were  expressed,  by  all  sorts  of  people, 
such  signs  of  sorrow  for  his  death,  by  weepings  and  lamentations, 
as  the  like  was  scarce  ever  seen  or  heard  upon  the  like  occasion." 

Burnet  relates,  "  Day,  bishop  of  Chichester,  preached  the 
funeral  sermon  for  king  Edward.  It  was  intended  by  queen 
Mary  that  all  the  burial  rites  should  have  been  according  to  the 
old  forms  that  were  before  the  reformation.  But  Crannier  op 
posed  this  vigorously,  and  insisted  upon  it,  that  as  the  king  him 
self  had  been  a  zealous  promoter  of  the  reformation,  so  the  Eng 
lish  service  was  then  established  by  law.  Upon  this  he  stoutly 
hindered  any  other  way  of  officiating,  and  himself  performed  all 
the  offices  of  the  burial ;  to  which  he  joined  the  solemnity  of  a 
communion.  In  these,  it  may  be  easily  imagined,  he  did  every 
thing  with  a  very  lively  sorrow ;  since  as  he  had  loved  the  king 
beyond  expression,  so  he  could  not  but  look  on  his  funeral  as  the 
burial  of  the  reformation,  and  in  particular  as  a  step  to  his  own." 

Bale  relating  the  above,  remarks  how  much  Edward  had  the 
welfare  of  his  people  at  heart,  and  says  that  he  had  often  observed 
him  at  public  prayers  when  the  words,  O  Lord  save  thy  people, 
were  repeated,  joining  most  fervently  with  clasped  hands  and  eyes 
lifted  up  to  heaven. 

To  enlarge  upon  the  excellences  of  this  our  "  British  Josiah," 
would  not  be  difficult,  but  it  is  unnecessary.  Enough  has  been 
related  to  show,  that  although  his  rank  and  situation  exposed  him 
to  many  temptations,  he  was  preserved  from  evil,  and  ever  anxious 
for  the  .discharge  of  his  peculiar  duties.  But  the  most  im 
portant  feature  in  his  character  is,  that  he  was  a  follower  of  the 
truth,  "  a  saint  of  God,"  one  of  whom  the  world  was  not  worthy. 

Many  letters  and  other  writings  of  Edward  VI.  have  been  pre 
served.  The  greater  part  of  these  have  been  printed  by  Burnet 
and  Strype.  Though  interesting  as  illustrations  of  his  character, 
they  are  not  desirable  for  the  present  collection.  The  treatise 
on  the  papal  supremacy  is  a  specimen  of  his  productions ;  it  is 
supposed  to  have  been  written  by  this  prince  at  the  age  of 
twelve  years.  A  sufficient  memorial  of  Edward  VI.  will  never  be 
wanting  so  long  as  the  protestant  faith  is  professed  in  England. 

The  original  of  his  journal  is  in  the  British  Museum ;  it  has  been 
printed  by  Burnet,  but  there  are  very  few  observations  of  the  king 
on  the  events  he  notes  down.  One  of  these  notices  refers  to  the 
execution  of  the  unhappy  Joan  Bocher.*  Another  contains  evidence 

*  For  some  account  of  the  undeserved  sufferings  of  this  friendless 
and  persecuted  female,  see  life  of  Cranmer,  p.  49.  The  entry  respect 
ing  her  in  king  Edward's  journal  does  not  notice  the  interference  which 
the  archbishop  is  said  to  hare  made  on  this  occasion.  It  is  as  follows  : 
"  May  2,  15-49.  Joan  Bocher,  otherways  called  Joan  of  Kent,  was 
burned  for  holding  that  Christ  was  not  incarnate  of  the  virgin  Mary ; 
being  condemned  before,  but  kept  in  hope  of  conversion  ;  and  the  30th 


His  writings,  21 

of  the  deceitful  course  adopted  by  bishop  Gardiner.  "  The  duke 
of  Somerset,  with  five  others  of  the  council,  went  to  the  bishop  of 
Winchester,  to  whom  he  made  this  answer :  '  I  having  deliberately 
seen  the  Book  of  Common  Prayer,  although  I  would  not  have 
made  'it  so  myself,  yet  I  find  such  things  in  it  as  satisfieth  my  con 
science,  and  therefore  I  will  both  execute  it  myself,  and  also  see 
others  my  parishioners  to  do  it.' "  The  journal  contains  various 
notices,  which  show  the  interest  Edward  took  in  the  affairs 
of  the  protestants  in  Germany,  and  the  anxiety  caused  by  the 
designs  of  the  Romanists  respecting  the  princess  Mary;  but, 
though  valuable  as  an  historical  document,  it  contains  very 
little  relating  to  the  internal  progress  of  the  reformation.  The 
principal  circumstances  relative  to  the  fall  and  execution  of  the 
duke  of  Somerset  are  mentioned,  and  the  active  endeavours  of 
Northumberland  to  occupy  the  young  king's  attention  by  a  suc 
cession  of  amusements,  while  the  death  of  his  excellent  uncle 
was  urged  forward,  are  very  apparent.  From  memorandums 
written  by  the  king  still  extant,  it  is  evident  that  in  allowing  the 
proceedings  against  his  uncle  to  go  forward,  he  considered  that 
he  was  sacrificing  his  personal  regard  and  feelings  for  the  due 
course  of  justice  and  the  welfare  of  the  kingdom  Hay  ward 
describes  him  as  often  lamenting  the  unhappy  situation  in  which 
the  necessity  for  consenting  to  his  uncle's  death  placed  him. 

The  extended  circulation  of  the  bible  must  ever  be  considered 
as  one  of  the  principal  glories  of  king  Edward's  reign.  The  free 
use  of  the  scriptures  now  was  permitted  to  all ;  and  no  less  than 
thirty-four  editions  of  the  whole  Bible,  or  of  the  New  Testament, 
were  printed  during  the  six  years  Edward  VI.  was  upon  the 
throne,  besides  separate  editions  of  detached  parts,  and  innume 
rable  other  writings  setting  forth  the  truths  of  the  gospel. 

Among  the  most  valuable  memorials  of  his  reign,  the  first  book 
of  Homilies  may  be  mentioned.  These  discourses  have  been  so 
often  printed,  and  are  circulated  in  so  many  forms,  that  it  is 
unnecessary  to  advert  to  them  further,  or  to  include  any  portion 
of  them  in  the  present  collection.  Novell's  Catechism,  in  its 
original  form,  supplies  an  important  summary  of  the  doctrines  of 
the  reformation,  as  set  forth  at  this  period,  and  as  such  it  is  given 
in  this  work.  A  selection  of  prayers  from  the  Primer  authorized 
by  king  Edward,  also  shows  the  principles  of  truth  then  taught 
in  our  land.  The  serious  reader  cannot  peruse  them  without 
pleasure  and  profit,  and  they  may  without  impropriety  be  con 
sidered  as  productions  of  the  youthful  monarch,  though  not  im 
mediately  from  his  pen. 

of  April  the  bishop  of  London  and  the  bishop  of  Ely  were  to  persuade 
her  ;  but  she  withstood  them,  and  reviled  the  preacher  that  preached  at 
her  death."  Deep  indeed  must  have  been  the  dreadful  prejudices  that 
authorized  religious  persecution,  when  king  Edward  could  thus  record 
such  an  event.  The  preacher  was  a  dissembling  papist,  Dr.  Scory  ;  the 
sufferer  told  him  to  go  and  read  the  scriptures,  and  we  cannot  be  sur 
prised  that  she  expressed  herself  in  strong  terms. 


22  Sit  John  Cheke. 


SOME  PARTICULARS  OF  SIR  JOHN  CHEKE. 

A  few  additional  particulars  respecting1  sir  John  Cheke  may 
be  added  to  those  contained  in  the  foregoing  account  of  his  royal 
pupil,  as  he  was  an  important  character  among  the  British  re 
formers.  He  was  born  in  Cambridge,  in  1514,  where  he  after 
wards  studied,  and  became  very  eminent  for  his  knowledge  in 
the  learned  languages,  particularly  the  Greek  tongue,  which  till 
then  had  been  almost  wholly  neglected.  He  was  appointed  tutor 
to  prince  Edward  in  1 544.  During  the  reign  of  his  royal  pupil, 
he  ever  exerted  his  influence  in  promoting  true  religion  and 
learning,  and  was  often  called  to  discharge  duties  of  importance. 

On  the  accession  of  queen  Mary,  Cheke  was  imprisoned  for 
the  part  he  had  taken  relative  to  lady  Jane  Grey,  but  was  par 
doned  and  liberated  in  September,  1554.  Foreseeing  the  rapid 
approach  of  romish  persecution  he  procured  leave  to  travel,  but 
remaining  at  Strasburg,  and  associating  with  the  protestant  exiles, 
his  whole  property  was  confiscated. 

Early  in  1556,  he  went  to  Brussels  to  see  his  wife,  being  en 
couraged  to  venture  thither  by  a  treacherous  invitation  from  two 
of  queen  Mary's  counsellors.  With  the  credulity  then  common, 
even  in  some  of  the  most  distinguished  characters  of  the  age,  lie 
had  recourse  to  astrological  calculations,  and  being  encouraged 
thereby,  proceeded  on  his  journey.  It  is  unnecessary  to  make 
any  observations  upon  the  delusions  of  that  art,  the  fate  of  Cheke 
is  a  sufficient  commentary  thereon.  By  order  of  king  Philip  he 
was  waylaid,  seized,  and  conveyed  to  the  nearest  port,  where  he 
was  put  on  board  a  ship  and  brought  to  the  Tower  of  London.  It 
soon  appeared  that  religion  was  the  cause  of  this  treatment 
Feckenham  and  others  were  sent  to  reason  with  him,  and  he  was 
unable  to  withstand  the  usual  argument  of  "  turn  or  burn." 
After  some  conferences  with  cardinal  Pole,  he  submitted  to  return 
to  the  church  of  Rome.  The  triumph  of  the  papists  was  great, 
while  they  took  every  occasion  to  mortify  their  new  convert.  They 
obliged  Cheke  to  be  continually  with  their  leading  men,  and  even 
to  be  present  at  the  examinations  and  condemnations  of  several 
protestants.  But  Cheke,  although  he  thus  manifested  his  frailty 
like  many  others,  was  not  like  them  hardened  in  his  shame. 
Remorse  and  vexation  of  spirit  preyed  upon  him ;  he  pined  away, 
and  died  in  September,  1557. 

Strype  has  minutely  recorded  the  particulars  of  Cheke's  life 
and  writings.  We  may  add  an  extract  from  one  of  his  letters  to 
his  royal  pupil,  printed  by  Harrington;  it  was  written  during 
his  sickness,  already  mentioned,  when  his  recovery  was  despaired 
of.  He  thus  urges  attention  to  the  most  important  concerns : 
"  Because  I  am  departing,  my  sovereign  lord,  unto  the  King  of 
all  kings,  Almighty  God,  and  must  by  his  appointment  leave 
vou,  whom  of  long  time  I  have  done  my  best  to  bring  up  in 


His  letters  to  the  King,  and  to  his  Ward.  23 

virtue  and  good  learning- ;  and  you  arc  now  coming1  to  a  govern 
ment  of  yourself,  in  which  state  I  pray  God  you  may  always  be 
served  with  them  that  will  faithfully,  truly,  and  plainly  give  you 
counsel,  I  have  thought  it  my  duty,  for  a  memory  of  my  last 
will,  and  for  a  token  of  my  well-wishing  unto  you,  which  now 
remains  with  me  as  it  has  heretofore  done — to  require  you,  yea, 
and  in  God's  behalf  to  charge  you,  thafy  forasmuch  as  years  both 
have  and  will  diminish  in  you  the  fear  of  man,  to  have  yet  before 
your  eyes  continually  the  fear  of  God.  By  the  which  if  you  do 
not  direct,  order,  and  temper  all  your  doings  and  sayings,  be  you 
well  assured  neither  to  have  good  success  in  the  great  charge 
that  He  hath  committed  to  you,  neither  in  the  end  to  enjoy  that 
joyful  place  which  is  promised  to  them  that  fear  him  For  if  God 
do  extremely  punish  men  of  low  estate,  and  of  low  degree,  for 
wanting  of  that  necessary  jewel,  which  in  scripture  hath  so  many 
promises,  how  severely  will  he  punish  kings  and  princes  failing 
therein,  in  whom  the  lack  thereof  must  needs  be  perilous  both  to 
themselves  and  to  the  commonwealth."  After  other  cautions  and 
serious  admonitions,  Cheke  urges,  "  For  your  divinity,  I  would 
wish  you  would  diligently  continue  the  reading  of  the  New  Testa 
ment,  with  Sapientia,  Ecclesiasticus,  and  the  Proverbs." 

To  the  above  we  may  subjoin  an  extract  of  a  letter  written  by 
Cheke  in  1549  relating  to  a  charge  in  private  life,  his  ward,  mis 
tress  Penelope  Pye,  daughter  of  sir  William  Pye. 

"  You  are  to  have  in  mind  whose  you  are :  first,  the  child  of 
God ;  secondly,  the  daughter  of  sir  William  Pye  ;  thirdly,  the 
charge  of  your  father's  friends.  Each  of  these  respects  hath 
sundry  considerations,  both  of  comforts  and  helps  that  they 
minister,  of  duties  that  they  lay  upon  you,  and  of  means  and 
orders  how  to  use  them. 

"  In  that  you  pertain  to  God,  these  are  your  comforts — that  he 
is  able  to  defend  and  uphold  you  ;  that  his  purpose  of  preserving 
you  is  constant  and  from  eternity ;  that  his  foresight  for  you  can- 
hot  be  deceived ;  that  his  care  for  you  never  ceaseth  ;  that  his 
promises  are  infallible ;  and  that  whatsoever  happeneth  is  by  his 
ordinance ;  and  whatsoever  happeneth  by  his  ordinance,  howso 
ever  it  seemeth  to  sense,  it  is  indeed  good  for  you  that  are  his  ; 
that  he  shall  continually  guide  you,  he  shall  prosperously  bless 
you,  he  shall  eternally  save  you. 

"  Your  duties  to  him  are,  that  you  depend  wholly  upon  him ; 
that  you  have  full  faith  and  affiance  in  him ;  that  you  re 
verently  love  him  ;  that  you  lovingly  fear  him ;  that  you  honour 
him,  and  frame  yourself  as  he  himself  has  appointed ;  that  you 
make  his  commandments  the  rule  of  your  life,  and  charity  the 
mark  that  you  are  his.  The  means  of  attaining  and  using  these, 
stand  in  hearing  the  word  of  God,  in  prayer,  and  in  conversation. 

"  In  hearing  the  word  of  God,  whether  ft  be  by  the  voice  ol 
others  pronouncing,  or  by  yourself  reading,  you  are  ever  to  think 
that  God  speaketh  to  you.  In  prayer,  either  public  or  private, 
you  are  to  remember  that  vou  sceak  to  God.  In  conversation, 


24  Sir  John  Cheke. 

either  open  or  secret,  in  close  place  or  in  hidden  thought,  jouare 
not  to  forget  that  you  walk  in  the  eye  and  sight  of  God.  In  hear 
ing  God  speak  to  you  in  his  word,  know  that  He  speaketh  that 
made  you,  that  seeth  you,  that  shall  judge  you,  that  hath  power 
to  damn  and  save  you ;  whose  word  is,  to  the  believing  and  obe 
dient,  the  savour  of  life  unto  life ;  but  to  the  unbelieving  and 
disobedient,  it  is  the  savsur  of  death  unto  death ;  therefore  hear 
it  humbly  with  reverence.  Know,  that  he  speaketh  to  you 
that  loved  you,  that  chose  you,  that  adopted  you,  that  redeemed 
you,  that  preserveth  you  daily,  and  will  save  you  for  ever  ;  there 
fore  hear  it  with  love  and  joyfulness.  Know,  that  he  speaketh  to 
you  that  is  perfectly  wise,  infallibly  true,  and  unchangeably  con 
stant  ;  therefore  hear  it  with  needfulness,  belief,  and  assurance. 
Know,  that  he  speaketh  that  will  have  account  how  you  heard 
him  ;  therefore  hear  it  with  care,  that  you  may  receive  it  to  fruit. 
This  that  you  well  do,  do  it  often  and  with  diligence. 

"  In  prayer,  when  you  speak  to  God,  know  that  you  have 
attained  the  honour  to  be  admitted  to  the  presence  and  speech  of 
the  unspeakable  Majesty,  infinitely  passing  the  highest  princes ; 
therefore  pray  with  humbleness.  Know,  that  you  speak  to  your 
Father  that  loveth  you,  to  him  that  calleth  you,  to  him  that  hath 
promised  to  hear  you,  to  him  that  joyeth  in  hearing  you;  there 
fore  pray  with  love  and  confidence.  Know,  that  you  speak  to  him 
that  understandeth  the  bottom  of  your  heart,  and  regardeth  none 
but  hearty  prayer ;  pray,  therefore,  with  a  clean  heart,  which  he 
seeth ;  with  a  true,  unfeigned  heart,  which  he  understandeth ; 
with  a  loving  heart,  which  he  embraceth ;  with  a  bold,  assured 
heart,  which  he  encourageth ;  and  with  a  whole  heart,  which  he 
challengeth. 

"  In  your  conversation,  know  that  it  extendeth  to  God,  to 
yourself,  and  to  others :  to  God,  in  the  rules  of  religion  ;  to  your 
self,  in  the  precepts  of  virtue ;  to  others,  in  the  duties  of  obe 
dience,  kindness,  truth,  and  charity. 

"  Of  religion,  you  are  to  keep  those  rules  that  God  in  his  own 
word  hath  delivered,  knowing  that  none  other  can  please  God ; 
and  therein  remember  a  wise  and  godly  meaning  of  your  late 
natural  father,  who  heartily  wished  that,  without  spending  time 
in  variance  of  questions,  the  people  might  he  diligently  instructed 
in  two  things,  the  one,  of  sufficiency  ot  salvation  by  Christ  alone ; 
the  other,  the  sufficiency  of  doctrine  in  the  only  word  of  God." 

He  tells  her,  "  For  the  hiding  of  sins,  there  is  no  covering  but 
God's  mercy  ;  and  the  mercy  of  God,  as  it  is  gotten  with  humble 
repentance  and  true  faith,  so  is  it  lost  by  desperation,  and  driven 
away  by  presumption."  Cheke  then  proceeds  to  urge  those 
duties  which  were  peculiarly  incumbent  upon  her,  cautioning 
her  against  the  papists,  and  adding,  "  In  all  your  doings,  there 
fore,  and  in  all  advices,  either  given  you- by  others  or  conceived 
by  yourself,  cast  this  in  mind,  to  thiuk  what  your  father  would 
have  liked  had  he  lived." 


KING  EDWARD  THE  SIXTH 

HIS  OWN  ARGUMENTS  AGAINST  THE  POPE*S 
SUPREMACY. 

WHEREIN    SEVERAL    POPISH   DOCTRINES    AND    PRACTICES    CONTRARY    T» 

GOD'S  WORD  ARE  ANIMADVERTED  ON,  AND  THE  MARKS 

OF  ANTICHRIST  ARE   APPLIED  TO  THE 

POPE  OP  ROME. 

Trantlated  out  of  the  original,  written  with  the  king'*  own  hand  in  French, 
and  still  preterved. 


Edward  the  Sixth,  by  the  Grace  of  God,  King  of  England, 
France,  and  Ireland,  Defender  of  the  Faith,  and  on 
Earth,  after  God,  Head  of  the  Church  of  England, 
and  of  Ireland. 

To  his  most  dear  and  well-beloved  Uncle,  Edward,  Duke 
of  Somerset,  Governor  of  his  Person,  and  Protector 
of  his  Kingdoms,  Countries,  and  Subjects. 

AFTER  having  considered,  my  dear  and  well-beloved  uncle, 
how  much  they  displease  God,  who  waste  all  their  time  on 
the  follies  and  vanities  of  this  world,  spending  it  in  trifling 
sports  and  diversions,  from  whence  comes  no  profit  or 
benefit  to  themselves,  or  mankind  ;  I  have  determined  to 
employ  myself  about  the  doing  something,  which  will  be, 
as  I  hope,  profitable  to  myself,  and  acceptable  unto  you. 
Having  then  considered,  that  we  see  many  papists  not  only 
curse  us,  but  call  and  name  us  heretics,  because  we  have 
forsaken  their  antichrist,  and  its  traditions,  and  followed  the 
light  which  God  hath  been  pleased  to  afford  us ;  we  are  in 
clined  to  write  something  to  defend  us  against  their  con 
tumelies,  and  lay  them,  as  it  is  just,  upon  their  own  backs. 
For  they  call  us  heretics,  but  alas  !  they  are  so  themselves, 
whilst  they  forsake  the  pure  voice  of  the  gospel,  and  follow 
their  own  imaginations ;  as  is  most  evident  from  Boniface 

EDWARD  VI.  O 


26  Dedication. 

the  third,  who  thought,  when  he  was  made  the  universal 
bishop,  that  the  falling  away,  which  St.  Paul  speaks  of  in 
his  second  epistle  to  the  Thessalonians,  and  second  chapter, 
had  happened  in  himself.  For  St.  Paul  saith,  We  beseech 
you,  brethren,  by  the  coming  of  our  Lord,  that  ye  be  not 
soon  shaken  in  mind,  or  be  troubled,  neither  by  spirit,  nor 
by  word,  nor  by  letter,  as  that  the  day  of  Christ  is  at  hand. 
Let  no  man  deceive  you  by  any  means ;  for  that  day  shall 
not  come,  except  there  come  a  falling  away  first,  and  that 
man  of  sin  be  revealed,  the  son  of  perdition ;  who  exalteth 
himself  above  all  that  is  called  God,  so  that  he,  as  God, 
sitteth  in  the  temple  of  God,  &c. 

Notwithstanding,  he  followed  his  own  proud  imagina 
tions  and  fancies,  and  did  not  forsake  his  errors,  which  he 
knew  to  be  very  wicked. 

Considering  then  by  your  life  and  actions,  that  you  have  a 
great  affection  to  the  Divine  word,  and  the  sincere  religion, 
I  dedicate  this  present  work  to  you,  praying  you  to  take 
it  in  good  part.  God  give  you  his  perpetual  grace,  and 
show  his  benignity  upon  you  for  ever. 

From  our  Palace  at  Westminster,  in  London, 
this  last  day  of  August,  1549.* 

*  From  the  date  set  down  by  himself,  it  appears  that  the  following 
treatise  was  written  by  king  Edward  when  only  twelve  years  of  age. 
He  began  it  December  I3tb,  1518,  and  finished  it  March  14th  follow 
ing. 


A 
SMALL  TREATISE 


AGAINST  THB 


PRIMACY  OF  THE  POPE. 


WE  may  easily  find  and  perceive  by  the  experience  of  the 
world,  that  human  nature  is  disposed  to  all  evils,  and  en 
tangled  by  all  manner  of  vices.  For  what  nation  is  there  in  the 
earth  in  which  there  is  not  some  vice,  and  many  disorders  ? 
And  principally  in  this  age,  because  now  there  is  such  an 
exaltation  of  the  great  empire  of  antichrist ;  which  is  the 
source  of  all  evil,  the  fountain  of  all  abomination,  and  true 
son  of  the  devil.  For  when  God  had  sent  his  only  Son  to 
heal  our  infirmities,  and  to  reconcile  the  world  unto  himseh 
by  his  death  ;  the  devil  instantly  changed  the  institutions 
of  Christ  into  human  traditions,  and  perverted  the  holy 
scriptures  to  his  purposes  and  designs,  by  his  minister  the 
pope.  And  therefore,  if  the  astrologers,  who  maintain 
that  all  things  shall  return  to  their  own  elements,  say 
a  truth,  the  pope  shall  descend  into  hell ;  for  he  cannot 
belong  unto  God,  or  be  his  servant,  whilst,  under  the  pre 
tence  of  religion,  and  the  command  of  God,  he  usurps 
anto  himself  the  authority  of  Christ,  as  appears  in  all  his 
works.  Therefore  it  seemed  best  to  me,  in  this  little  book, 
iirst  to  condemn  the  papacy,  and  afterwards  the  doctrine  of 
the  pope.  Though  I  am  not  ignorant  that  it  is  a  difficult 
task,  because  there  are  many  that  will  contradict  it :  not 
withstanding,  we  will  condemn  the  supremacy  of  the  pope  ; 
from  these  following  reasons. 


THE  FIRST  PART. 

FIRST  then,  whereas  the  papists  say,  that  Rome  is  the 
mother  of  all  other  churches,  and  therefore  the  bishop  of 
c2 


28  Edward  the  Sixth. 

Rome  ought  to  be  superior  to  all  other  bishops,  I  answer, 
that  is  impossible  ;  because  the  first  promise  was  made  unto 
the  Jews :  now  Rome  was  then  heathen,  and  Jerusalem 
was  Christian ;  for  St.  Paul,  writing  to  the  Romans,  says. 
Through  their  fall,  salvation  is  come  unto  the  Gentiles. 

And  because  the  papists  cannot  prove  Rome  to  have 
been  the  mother  of  all  the  other  churches,  they  therefore 
say  the  bishop  of  Rome  hath  received  his  power  from  St. 
Peter :  to  whom  had  been  given  the  same  authority  with 
Christ,  and  remains  in  the  said  bishop  of  Rome  to  this  day  ; 
which  they  endeavour  to  prove  out  of  these  following  texts, 
Thou  art  Peter,  and  upon  this  rock  I  will  build  my  church, 
saith  Christ ;  and  a  little  after,  And  I  will  give  thee  the 
keys  of  the  kingdom  of  heaven  ;  and  they  allege  that  other 
place  of  scripture,  where  Peter  says  to  Christ,  Lord,  thou 
knowest  that  I  love  thee  :  saying,  that  he  that  loves  Christ 
is  the  chiefest,  and  Peter  loving  Christ  more  than  any  of 
the  other  apostles  loved  him,  is  thereby  the  chief  and  prin 
cipal  of  the  apostles. 

Again,  they  affirm  that  he  only  was  commanded  to  feed 
the  sheep  of  Christ,  and  to  be  the  fisher  of  men  ;  and  that 
he  was  the  first  speaker,  and  made  answer  to  Jesus,  Behold, 
here  are  two  swords ;  from  whence  the  papists  conclude, 
that  Peter  had  a  temporal  and  a  spiritual  sword. 

They  allege  also  some  human  reasons,  that  as  the  bees 
have  one  king,  so  all  Christians  ought  to  have  one  pope. 
And  that  as  there  was  of  old  amongst  the  Jews,  a  principal 
priest  or  bishop,  as  Moses  and  Aaron,  so  now  it  is  necessary 
there  should  be  a  bishop  of  the  bishops. 

Here  are  two  great  falsehoods  in  these  few  words :  the  one 
is,  that  the  authority  and  supremacy  over  the  church  was 
given  to  St.  Peter :  the  other,  that  Peter  was  at  Rome. 

To  the  first,  where  they  say  that  that  authority  was  given 
him  by  these  words,  Thou  art  Peter,  &c.  I  answer,  that 
if  you  remark  the  preceding  and  following  words  in  that 
chapter  of  the  gospel,  you  will  find  that  Christ  did  not 
speak  of  Peter,  as  he  was  barely  a  man,  but  as  he  was  a 
believer.  For  the  foregoing  words  are,  how  Peter  had 
said,  Thou  art  the  Son  of  God  :  by  which  it  is  evident,  that 
Christ  did  not  say,  that  Peter  was  the  foundation  of  the 
church,  but  spoke  of  the  faith  of  Peter.  The  following 
words  declare  how  that  Christ  called  Peter,  Satan ;  but 
the  church  of  God  is  not  founded  upon  Satan,  therefore  it 


Against  the  Primacy  of  the  Pope.  29 

s  not  founded  upon  Peter  :  for  if  the  church  was  founded 
upon  St.  Peter,  it  would  have  a  weak  foundation :  and  like 
that  house  which  was  built  on  a  sandy  foundation,  which 
could  not  stand  long,  but,  the  floods  came,  and  the  winds 
blew,  and  beat  upon  that  house ;  and  it  fell.  In  like 
manner  would  the  church  fall,  if  it  had  so  poor  a  founda 
tion.  By  which  one  may  see  that  these  words  in  the  tex*, 
Thou  art  Peter,  and  upon  this  stone  will  I  build  my  church, 
must  not  be  understood  of  Peter,  but  of  the  faith  of  Peter, 
upon  which  the  church  is  founded.  But  he  was  a  frail  and 
weak  vessel,  and  denied  Christ  thrice. 

Their  second  text  is,  that  the  keys  of  heaven  were  given 
to  St.  Peter.  To  which  I  answer,  That  the  keys  were 
given  not  only  to  Peter,  but  also  to  the  other  apostles. 
And  by  this  argument  I  answer,  that  he  was  not  prin 
cipal  ;  because  the  rest  received  the  same  authority  of  the 
keys,  that  was  committed  to  him.  On  which  account  St. 
Paul  calls  St.  Peter  the  pillar,  not  the  foundation  of  the 
church  ;  his  companion,  not  his  governor,  Gal.  ii.  And  what 
are  the  keys  of  heaven  ?  The  authority  of  pardoning  sins  ? 
No,  it  is  the  preaching  of  the  gospel  of  God  the  Father, 
the  gospel,  I  say,  of  God  ;  not  the  pope's  or  devil's.  And 
as  when  a  door  is  open,  every  one  who  will,  may  enter 
therein;  so  when  God  sent  his  gospel,  he  opened  truth, 
which  is  the  gate  of  heaven  :  and  gave  unto  men  an  un 
derstanding  of  the  scriptures,  which  if  they  obeyed,  they 
should  thereby  be  saved,  2  Cor.  ii.  By  which  we  see  that 
the  gospel  and  the  truth  of  the  scriptures  are  the  only  gates 
that  conduct  men  to  the  kingdom  of  God. 

Whence  St.  Paul  says,  Rom.  x.  Whosoever  shall  call 
upon  the  name  of  the  Lord,  shall  be  saved  :  how  then 
shall  they  call  on  him  in  whom  they  have  not  believed  ? 
And  how  shall  they  believe  in  him  of  whom  they  have  not 
heard?  And  how  shall  they  hear  without  a  preacher?  And 
a  little  after,  he  saith,  So  then  faith  cometh  by  hearing,  and 
hearing  by  the  word  of  God.  And  in  the  fourth  chapter 
to  the  Romans,  he  also  saith,  But  to  him  that  worketh  not, 
but  believeth  on  Him  that  justifieth  the  ungodly,  his  faith 
is  counted  for  righteousness.  Moreover,  we  will  prove 
that  the  preaching  of  the  gospel  is  the  key  of  heaven  :  in 
the  tenth  chapter  to  the  Romans  Paul  affirms  that,  Who 
ever  calls  upon  the  name  of  the  Lord,  shall  be  saved  ;  and 
that  the  preaching  of  the  gospel  is  the  door  that  leads  to 
tlie  invocation  of  the  name  of  God  ;  whence  it  follows, 


30  Edward  the.  Sixth 

that  the  preaching  of  the  gospel  is  the  way  and  entrance 
of  salvation. 

Again,  Paul  affirms  that  faith  justifies,  and  that  the 
preaching  of  the  gospel  causes  taith,  which  I  hare  showed 
before,  whence  it  follows  that  the  true  preaching  of  the 
word  is  the  door  and  entrance  to  justification.  Like  as 
ground  which  is  sowed  may  produce  fruit,  if  the  seed  be 
not  cast  into  ground  which  is  full  of  thistles,  or  thorns,  or 
stones ;  and  yet  although  it  be  sowed  in  such  ground,  rt 
will  a  little  meliorate  the  earth.  So,  if  the  word  of  God  be 
sowed  in  the  hearts  of  honest  people,  or  such  as  have  a 
zeal  for  truth,  it  will  confirm  them  in  all  goodness ;  but  if 
any  be  obstinate  and  perverse,  they  cannot  impute  tin:  fault 
unto  the  scriptures,  which  is  really  in  themselves. 

Therefore  we  ought  to  do  our  utmost  endeavours  to 
cause  the  gospel  to  be  preached  throughout  all  the  world  ; 
as  it  is  written,  All  power  is  given  unto  me  in  heaven  and 
in  earth :  go  ye  therefore,  and  teach  all  nations,  baptizing 
them  in  my  name,  Matt,  xxviii.  Mark  xvi.  Luke  xxiv. 

Since  then  it  is  proved  that  the  keys  of  heaven  is  the 
authority  of  preaching  ;  and  that  the  authority  of  preaching 
was  given  to  all  the  apostles,  I  cannot  see  how,  by  that 
text,  any  more  authority  was  given  to  Peter  than  to  the 
other  disciples  :  and  St.  Paul  says,  he  himself  was  not  a 
whit  behind  the  very  chiefest  apostles. 

Then,  if  he  said  true,  St.  Peter  was  not  above  him :  and 
if  I  were  asked  which  of  them  was  the  better,  I  should  say 
Paul,  because  he  preached  more  than  they  all. 

But  we  ought  to  account  certainly,  that  the  Spirit  of  God 
was  poured  out  upon  them  all ;  and  that  the  same  Spirit 
of  God  which  filled  St.  Peter,  filled  also  St.  Paul :  from 
n  hence  may  be  proved,  that  neither  of  them  was  superior 
to  the  other. 

Again,  the  papists  say,  that  after  Christ  was  raised  from 
the  dead,  he  asked  who  loved  him,  and  that  Peter  answered, 
he  loved  him,  and  therefore,  say  they,  he  was  the  chief 
apostle. 

By  which  reason,  every  good  man  ought  to  have  the 
supremacy  over  every  other,  because  each  good  and  pious 
person  loves  God  ;  for  it  is  the  duty  and  office  of  every 
true  Christian.  Now  the  question  is  not,  whether  Peter  was 
faithful,  pious,  good,  a  holy  and  true  Christian  ?  but  whether 
he  was  pri'icipal,  head,  governor,  and  king,  above  and  over 
the  rest  of  the  apostles,  and  ministers  of  Jesus  Christ? 


A gainst  the  Primacy  of  the  Pope,  31 

For,  if  the  pope  would  have  the  authority  of  St.  Peter, 
which  was  to  preach,  I  would  be  content  to  give  it  him. 
But  he  regards  but  littie  the  precept  of  God ;  for  Jesus 
departed  into  a  mountain  alone,  when  he  perceived  the 
Jews  would  make  him  a  king  and  emperor  :  and  the  pope 
by  wrong,  or  violence,  or  deceit,  hath  made  all  nations  sub 
ject  untb  him. 

Jesus  wore  a  crown  of  thorns,  and  a  purple  robe  was 
thrown  upon  him  in  derision,  and  all  the  multitude  mocked 
and  spit  upon  him — but  the  pope  decks  himself  with  a 
triple  crown,  and  is  adored  by  kings,  princes,  emperors,  and 
all  estates  of  persons.  Jesus  washed  his  disciples'  feet — 
and  kings  kiss  the  feet  of  the  pope.  Jesus  paid  tribute — 
but  the  pope  receives,  and  pays  none.  Jesus  opened  his 
mouth  and  taught  the  people — the  pope  takes  his  ease  and 
rest  in  his  castle  of  St.  Angelo.  Jesus  healed  all  diseases 
— the  pope  rejoices  in  blood  and  massacres.  Christ  bore 
his  cross  upon  his  shoulders — the  pope  is  borne  upon  the 
shoulders  of  men.  Christ  came  with  peace  and  poverty 
into  the  world — the  pope  delights  in  stirring  up  war 
amongst  the  kings  and  princes  of  the  earth.  Christ  came 
meekly,  humbly,  and  compassionately,  sitting  upon  an  ass — 
but  the  pope  rides  in  all  pomp  and  splendour.  Christ  was 
a  lamb— the  pope  is  a  wolf.  Christ  was  poor — the  pope 
would  have  all  Christian  kingdoms  under  his  power  and 
command.  Christ  drove  the  money-changers  and  sellers 
out  of  the  temple — the  pope  receives  them  in.  Jesus  in 
stituted  the  sacrament  in  commemoration  of  himself-— the 
pope  formed  the  mass,  a  master-piece  of  imposture.  Jesus 
ascended  into  heaven — ana  the  pope  falls  into  hell.  God 
hath  commanded  that  we  should  have  no  other  God  but 
him— and  the  pope  makes  himself  to  be  honoured  like  unto 
a  great  God.  God  forbids  us  to  commit  idolatry — and  the 
pope  is  the  author  of  image-worship.  God  hath  prohibited 
swearing  in  vain — but  the  pope  allows  his  friends  perjury. 
God  hath  commanded  the  use  of  festivals  in  good  works, 
prayers,  and  devotions — but  the  pope  allows  pomp,  games, 
idleness,  and  mimicry  to  be  exercised  on  those  days  in 
churches.  God  hath  forbidden  murder,  and  killing  any 
person — and  it  is  a  matter  of  great  compassion  and  sorrow, 
to  see  how  cruelly  the  pope  persecutes  christians.  God 
foretold  this  persecution  in  Matthew  xxiv.  Many  false  pro 
phets,  said  Christ,  shall  arise  at  that  time ;  and  because 
iniquity  shall  abound,  the  love  of  many  shall  wax  cold ; 


32  Edward  the  Sixth. 

but  the  gospel  shall  be  preached  in  all  the  world  ;  whtn  ye 
therefore  shall  see  the  abomination  of  desolation,  spoken  of 
by  Daniel  the  prophet,  stand  in  the  holy  place,  then  let 
them  which  be  in  Judea,  flee  into  the  mountains.  And  is 
not  this  come  to  pass  now  ?  Yea,  for  there  are  many  wolves 
in  sheep's  clothing ;  who  under  the  pretence  of  religion, 
obscure  the  true  doctrine  of  Christ ;  and  almost  all  abomi 
nations  were  introduced  into  the  holy  place,  that  is  to  say, 
brought  into  the  church  of  God. 

But  to  return  to  our  matter,  God  hath  forbid  adultery — 
notwithstanding,  the  pope,  who  will  be  obedient  to  his 
father  the  devil,  commands  his  priests  to  keep  several  con 
cubines  and  harlots,  rather  than  join  themselves  to  any  in 
marriage.  God  hath  forbid  stealing  from  either  man, 
woman,  or  child — but  the  pope  is  such  an  old  thief,  that 
he  robs  even  God  of  his  honour,  and  transfers  it  to  himself. 
God  hath  forbid  bearing  false  witness  against  any  one — but 
the  pope  cries  that  all  is  good  grist  which  comes  to  his  mill. 
God  hath  commanded  us  to  be  content  with  what  is  our 
own — but  the  pope  will  have  every  house  pay  him  a  tribute  ; 
to  conclude,  he  is  in  every  thing  opposite  to  God.  But  I 
cannot  blame  him,  for  he  fulfils  the  command  of  Paul, 
which  says,  Children,  obey  your  parents,  and  the  demon  of 
hypocrisy  is  his  father,  to  whom  he  pays  all  obedience. 
The  devil  walketh  about  as  a  roaring  lion,  saith  St.  Peter, 
seeking  whom  he  may  devour.  And  does  not  the  pope  do 
the  same  ?  Yea  certainly,  for  he  not  only  ordains  wicked 
and  unjust  laws  ;  but  he  pursues  to  death,  all  who  have  a 
true  zeal  and  love  towards  God. 

But  to  return  to  the  primacy  of  Peter.  I  ask,  how  many 
kingdoms  St.  Peter  had  under  his  dominion  ?  For  it  was 
impossible  that  all  kingdoms  should  be  under  him,  when 
St.  James  was  then  bishop  of  Jerusalem,  and  that  city  was 
not  then  Christian.  Neither  can  I  see  how  Peter  should  be 
the  chief:  for  St.  Paul  says  to  the  Corinthians  concerning 
the  apostles,  All  are  yours,  and  you  are  Christ's,  and  Christ 
is  God's.  Likewise,  St.  Peter  calls  himself  by  no  other 
title  but  Peter  an  apostle  of  Jesus  Christ,  by  which  it  is 
manifest,  that  we  are  not  Peter's,  but  Peter  is  ours.  Again, 
when  Paul  came  to  Antioch,  he  withstood  Peter  to  his  face, 
because  he  was  to  be  blamed  :  which  he  would  not  have 
done  if  Peter  had  possessed  anj  such  authority,  or  could 
not  have  lied,  as  they  say.  But,  as  I  have  said  thereupon, 
Paul,  seeing  the  dissimulation  of  Peter,  said  unto  him,  If 


Against  the  Primacy  of  the  Pope.  33 

thou,  being  a  Jew,  livest  after  the  manner  of  Gentiles,  and 
not  as  do  the  Jews,  why  compellest  thou  the  Gentiles  to 
live  as  do  the  Jews  ?  We  who  are  Jews  by  nature,  and  not 
sinners  of  the  Gentiles,  knowing  that  a  man  is  not  justified 
by  the  works  of  the  law,  but  by  the  faith  of  Jesus  Christ, 
even  we  have  believed  in  Jesus  Christ,  that  we  might  be 
justified  by  the  faith  of  Christ,  and  not  by  the  works  of  the 
law.  Let  us  then  see  how  it  is  possible  that  Peter  should 
be  chief;  for  if  he  was  principal,  who  loved  Christ  the  best, 
it  is  evident  that  St.  John  would  be  the  chiefest  of  the 
apostles,  for  Christ  appointed  him  to  take  care  of  his  mother, 
and  John  lay  in  the  bosom  of  Jesus,  whilst  he  supped. 

But  to  the  matter  in  hand.  I  ask,  whether  a  lawful 
council  can  be  called  but  by  the  pope  ?  To  which,  I  am 
sure,  the  papists  will  answer  negatively.  Then  I  ask,  if  the 
pope  can  call  a  council  before  his  election  ?  To  which,  I 
know,  they  will  reply,  He  cannot.  If  then  no  council  is  law 
ful  without  'a  pope,  and  that  none  who  is  labouring  to  be 
elected  pope  can  assemble  a  council,  then  the  council  which 
confirms  the  pope  as  superior  over  the  church,  is  not  law 
ful  ;  because  it  was  not  convocated  by  a  pope,  there  being 
then  none  elected. 

But,  being  thus  driven*  from  that  argument,  they  fly  to 
another,  and  say,  that  Christ  commanded  Peter  to  feed  his 
sheep :  but  he  commanded  all  the  rest  to  do  the  same, 
saying,  Go  ye  therefore  and  teach  all  nations,  baptizing 
them  in  my  name.  But  the  pope  does  not  obey  the  com 
mandment  of  Jesus  Christ;  for  he  doth  not  feed  his  sheep, 
but  devours  them,  like  a  roaring  lion  who  walks  about  to 
seek  his  prey.  Now  I  wish  the  pope  would  obey  the  com 
mandment  which  God  gave  unto  St.  Peter.  For  I  should 
not  regret  his  having  authority  to  preach  Christ  to  all  the 
world,  but  he  leaves  the  preaching  of  the  gospel,  and  usurps 
the  authority  of  being  Head  of  the  Church,  which  of  right 
belongs  to  none  but  Christ. 

It  is  true,  the  pope  is  primate  of  the  church,  but  it  is  not 
the  divine  or  catholic  church  but  the  diabolical  one  ;  for  he 
transgresses  the  commandment  given  in  general  to  St.  Peter 
and  the  rest  of  the  apostles.  For  when  Christ  sent  his  twelve 
disciples  to  preach  the  gospel  of  repentance  and  the  king 
dom  of  God,  he  said,  Behold,  I  send  you  forth  as  sheep 
amongst  wolves :  but  the  bishop  of  Rome  is  like  a  wolf 
amongst  sheep,  eating  and  devouring  the  poor  sheep  of 
Christ ;  and  when  they  are  hid  by  fear,  he  takes  the  voice 
c3 


84  Edward  the  Sixth. 

of  a  sheep  to  betray  and  devour  them.  He  excuses  him 
self  from  preaching,  upon  its  being  too  low  and  mean  an 
office  for  him,  saying,  He  hath  lower  officers  and  ministers 
for  that  work ;  whilst  he  is  taken  up  with  seeing  and  attend 
ing  to  the  singing  of  the  masses.  But  I  answer  to  the 
first,  That  if  the  office  of  preaching  was  not  below  St.  Peter, 
who  had  received  all  his  authority  and  power  from  Christ 
himself,  methinks  those  who  call  themselves  the  successors 
of  Peter,  should  not  esteem  the  office  too  mean  for  them. 

St.  Paul  writes  to  Timothy  what  every  bishop  ought  to 
be  ;  A  bishop,  saith  he,  must  be  blameless,  the  husband  of 
one  wife,  sober,  of  good  behaviour,  given  to  hospitality, 
apt  to  teach,  not  given  to  wine,  no  striker,  not  given  to 
filthy  lucre,  but  one  that  ruleth  well  his  own  house,  having 
his  children  in  subjection  with  all  gravity.  Now  let  us 
arraign  the  pope  before  St.  Paul,  and  examine  whether  by 
St.  Paul's  rule  he  be  guilty  or  not.  The  first  command  to 
a  bismop  is,  to  be  blameless  ;  but  we  have  proved  that  the 
bishop  of  Rome  transgresses  all  the  commandments  of 
God,  by  which  he  stands  guilty.  The  second  is,  that  he  be 
the  husband  of  one  wife,  in  which  the  bishop  of  Rome  errs 
mightily ;  for  he  allows  concubines,  and  counts  filthiness 
better  than  lawful  arid  honest  marriage.  The  third  is,  that 
he  should  be  sober,  and  full  of  wisdom  and  virtue,  which 
the  bishop  of  Rome  very  little  observes.  The  fourth  is, 
that  he  be  liberal,  given  to  hospitality,  not  greedy  of  filthy 
lucre ;  but  the  bishop  of  Rome  is  full  of  avarice  and  op 
pression.  The  fifth  is,  that  he  be  apt  to  teach  ;  but  our 
diabolical  father  accounts  maintaining  the  glory  of  God  by 
preaching,  as  too  mean  an  office  for  him  ;  notwithstanding 
his  predecessor  Peter  either  preached  the  gospel,  or  sinned 
against  God  in  not  observing  that  commandment,  Go  ye, 
and  preach  the  gospel  over  all  the  world.  But  he  will  im 
prison,  slay,  and  burn  those  who  do  preach  the  word,  and 
would  himself  be  their  executioner,  if  he  did  not  find  others 
to  do  it  in  his  stead ;  by  which  we  may  see  that  he  loves 
himself  more  than  he  loves  God.  What  shall  I  say  more  ? 
He  disobeys  all  the  orders  of  St.  Paul :  give  verdict  there 
fore  whether  he  be  guilty  or  innocent. 

But  now  we  will  proceed  to  their  other  arguments,  and 
first,  to  their  maintaining  Peter  to  be  the  chief,  for  which 
they  allege  his  being  commanded  to  feed  the  sheep.  To 
which  1  answer,  that  all  the  apostles  were  commanded  as 
well  as  he,  to  feed  the  sheep  of  Christ,  in  these  words  of 


Against  the  Primacy  of  the  Pope.  35 

the  gospel,  Go  ye  all  and  preach,  &c.  for  the  preaching  of 
the  gospel  signifies  nothing  else  but  feeding  his  sheep. 
And  their  other  argument  is  not  more  substantial,  when 
they  say  Peter  was  a  fisher  of  men  ;  for  I  say,  Andrew  and 
John  were,  by  the  same  authority,  made  fishers  of  men  : 
for  fishers  of  men  are  really  nothing  but  preachers  of 
Christ. 

Now,  if  the  preaching  of  the  gospel  be  unlawful  without 
authority  from  Peter  or  the  pope,  then  the  preaching  of 
St.  Paul  was  not  lawful,  because  he  did  not  receive  his 
authority  from  Peter  ;  notwithstanding  the  pope  accounts 
himself  a  God,  saying,  I  cannot  lie,  therefore  I  have  spoken 
truth.  To  which  I  answer,  that  if  he  be  not  greater  than 
Peter,  he  may  lie ;  for  Peter  denied  Christ  thrice,  Peter 
then  lied  thrice:  and  St.  Paul  afterwards  reproved  him 
for  his  dissimulation. 

But  the  bishop  of  Rome  lies  notoriously,  if  in  nothing 
else,  but  in  his  pretending  to  be  the  head  of  the  Christian 
church,  and  having  the  keys  of  heaven.  For,  if  the  pope 
have  the  keys  of  heaven,  I  make  this  query,  When  the 
pope  is  dead,  and  none  hath  the  keys,  how  can  any  soul 
enter  into  heaven?  no  person  till  he  be  elected  pope 
having  the  keys ;  whence  it  must  follow,  that  the  pope 
being  dead,  heaven's  gates  are  closed  !  But  it  is  a  folly  to 
say,  that  the  pope  hath  the  keys  of  heaven  and  hell,  when 
Christ  is  our  only  Mediator,  our  Gate,  Head,  Shepherd, 
Redeemer,  and  Sovereign  Lord  ;  who  after  he  had  taught, 
instructed,  done  many  miracles,  and  suffered  death,  for  us, 
and  pronounced  salvation  to  all  that  believe  on  his  name, 
and  from  the  power  of  his  passion  faithfully  believe  to  be 
saved,  ascended  into  heaven  with  great  honour  and  glory, 
and  is  seated  on  the  right  hand  of  God  his  Father,  where 
he  intercedes  for  us  ;  remaining  for  ever  with  his  blessed 
Father,  and  the  Holy  Ghost,  one  God  in  Trinity,  and  thrf  e 
Persons  in  unity,  full  of  power  and  virtue,  and  free  from 
vice  and  sin;  remaining  with  us  by  his  Spirit,  and  being 
in  every  respect  equal  with  his  Father,  till  he  shall  come  in 
glory  to  be  Judge  of  all  the  world  :  whose  goodness  is  in 
scrutable,  mercy  inexpressible,  and  glory  most  inestimable. 
He  is  our  Governor  and  Master ;  he  is  our  Shepherd  and 
Redeemer ;  and  we  are  his  subjects  and  sheep ;  we  are 
ransomed  by  his  blood,  and  washed  by  the  waters  of  bap 
tism,  to  show  that  we  are  his  sheep ;  none  else  is  our 
pastor  or  Lord  :  neither  the  pope,  nor  any  on  earth,  can  U 


36       .  Edward  the  Sixth. 

our  head  ;  else  we  should  become  a  monster  having  two 
heads.  Paul  writing  to  the  Corinthians,  says,  that  all  is 
ours  ;  Peter,  Apollos,  and  all  the  other  apostles  were  ours, 
and  we  are  Christ's,  and  Christ  is  God's  ;  whereby  it  ap 
pears,  that  Peter  is  not  a  head,  but  a  minister  unto  us. 
Therefore,  we  must  esteem  God  our  spiritual  Father,  who, 
by  the  passion  of  Christ,  took  from  us  all  the  pains  of 
death  and  hell,  to  all  who  believe  in  him  ;  that  is  the  spirit 
of  adoption,  whereby  we  cry,  Abba,  Father.  If  the  pope 
then  will  be  called  our  spiritual  father,  we  shall  have  three 
fathers,  whereof  the  one  is  carnal,  and  two  spiritual  : 
neither  can  the  pope  be  so,  for  as  Christ  is  the  immaculate 
Lamb,  and  only  Son  of  God,  endued  with  all  power ;  on 
the  other  side,  the  pope  is  an  unclean  and  ravenous  wolf, 
and  only  son  of  the  devil  his  father,  from  whom  he  hatii 
received  his  authority  and  office. 

But  I  would  fain  know,  whether  the  pope  be  our  spiri 
tual,  carnal,  or  diabolical  father  ?  In  the  first  place,  I  see 
.not  how  he  can  be  our  carnal  father,  because  he  lives  celibate, 
and  makes  a  profession  of  chastity.  Neither  can  he  be  our 
spiritual  father,  being  so  addicted  to  the  world  and  world- 
liness  ;  then  it  follows  that  he  must  be  our  diabolical  father  ! 
Let  us  therefore  conclude,  that  as  it  was  said  of  Christ, 
Thou  art  my  Son,  this  day  have  I  begotten  thee ;  God 
will  say  to  the  pope,  Thou  art  my  enemy,  this  day  have  I 
destroyed  thee.  And  as  Christ  was  of  the  order  of  Mel- 
chisedek,  so  the  pope  is  of  the  order  diabolic.  But  as 
Christianity  is  spiritually  very  good,  and  well  designed ;  yet 
if  there  be  not  good  order  to  preserve  it,  it  must  decay. 
As  the  body  of  a  man  could  not  be  healthy  with  two  heads, 
four  arms,  or  four  feet ;  so  these  Christian  countries  could 
never  well  subsist  under  the  distraction  of  two  equal  sove 
reigns.  But  some  may  question  me  then,  and  say,  What 
then,  you  would  not  have  any  kings  or  emperors  ?  But  to 
that  I  answer,  that  God,  who  sent  his  only  Son  down  into 
the  world,  made  him  king  over  it,  putting  all  spiritual  and 
temporal  authority  into  his  hands ;  he  by  his  sovereignty 
hath  placed  kings  to  be  his  lieutenants  over  the  earth  ;  but 
he  hath  not  ordained  any  supreme  bishop  :  for  we  find  none 
so  authorized  by  the  holy  scripture.  Now,  if  the  papists 
say,  that  the  pope  is  heir  to  him,  I  would  advise  him  then, 
to  stay  till  Christ  were  dead  before  they  seized  upon  his 
kingdom ;  because  no  heirs  take  the  possession  of  their 
inheritances,  till  after  the  death  of  their  predecessors. 


Against  the  Primacy  of  the  Pope.  3T 

Moreover,  the  papists  say,  that  as  under  the  old  law 
there  was  a  high  priest  or  archbishop  of  the  Jews,  so 
there  ought  now  to  be  a  head  or  supreme  minister  amongst 
Christians.  To  which  I  answer,  that  the  priesthood  of 
Aaron  and  Moses  represented  the  supremacy  of  our  Saviour 
Christ,  not  the  pope.  For  Christ,  who  came  down  to  the 
earth,  and  suffered  death  for  us,  says  of  himself,  that  he 
was  our  Messias,  and  that  he  was  the  true  Bread  which 
came  down  from  heaven,  and  our  only  Shepherd.  For  St. 
John  testifies  that,  he  says,  I  am  the  door  ;  he  that  entereth 
not  by  me  into  the  sheepfold,  but  climbeth  up  some  other 
way,  is  a  thief;  but  he  that  entereth  in  by  the  door  is  the 
Shepherd  of  the  sheep.  To  Him  the  porter  openeth,  and 
the  sheep  hear  his  voice  :  and  he  calleth  his  own  sheep  by 
name,  and  leadeth  them  out,  and  the  sheep  follow  him,  for 
they  know  his  voice ;  and  a  stranger  will  they  not  follow. 
But  the  pope,  not  coming  by  Christ,  is  an  abominable  thief. 
Therefore  all  true  and  good  sheep  ought  to  fly  from  him  : 
for  he  comes  to  devour,  not  feed  them  ;  to  prey  upon  them, 
not  instruct  them.  But  the  papists,  being  thus  scourged 
with  their  own  rod,  that  is,  with  their  own  argument,  say 
further,  that  after  the  disciples  had  preached  about  the 
cities,  after  they  returned  to  Jesus,  he  asked  them,  whether 
they  had  any  sword  with  them?  and  that  they  answered, 
Here  are  two  swords.  Now  they  urge  further,  that  one  of 
the  swords  signifies  the  spiritual,  the  other  the  temporal 
power ;  which  reason,  as  shall  be  showed  hereafter,  is 
foolish  and  vain.  For  first,  we  ought  to  consider  from 
whence  the  apostles  came ;  they  had  been  sent  to  preach 
Christ  to  all  people,  and  to  show  the  light  to  those  that  sat 
in  darkness.  Secondly,  we  must  consider  the  power  Christ 
had  on  earth  ;  for  he  said  himself,  that  his  kingdom  was 
not  of  this  world  ;  and  there  are  two  sorts  of  authority, 
the  one  spiritual,  the  other  temporal.  On  which  account 
St.  Paul  writes  in  his  first  epistle  to  the  Corinthians,  As 
the  body  is  one,  and  hath  many  members,  for  several  uses ; 
so  there  are  also  in  the  church  of  Christ,  amongst  the 
spiritual  ministers ;  first,  apostles ;  secondly,  prophets ; 
thirdly,  teachers ;  and  some  temporal  ministers,  as  kings, 
emperors,  governors,  and  lieutenants.  Now  Christ  was  a 
spiritual  minister,  as  he  testifies  of  himself,  saying,  My 
kingdom  is  not  of  this  world.  And  again,  when  two 
brethren  came  unto  him  and  requested  him  to  divide  their 
inheritance  between  them,  he  answered,  Man,  who  made 


38  Edward  the  Sixtk. 

me  a  judge,  or  a  divider  over  you  ?  The  third  thing  to  be 
considered,  is,  that  Christ  spake  to  the  disciples  concerning 
the  swords  ironically.  Fourthly,  that  all  the  apostles  an 
swered  together,  Behold,  here  are  two  swords.  Fifthly,  you 
may  observe  in  the  text,  that  the  apostles  understood  not 
what  Christ  meant. 

By  all  which  we  may  easily  understand  that  text ;  for  after 
the  apostles  had  been  sent  to  preach  the  gospel  of  truth, 
when  they  returned  to  Jesus,  he  said  unto  them,  Had  you 
any  sword  with  you  then  ?  as  much  as  to  say,  When  I  sent 
you  first  out,  you  would  have  staves  with  you,  but  now 
what  do  you  think,  hath  not  my  grace  kept  you  from  all 
evil  ?  Or  else,  What  need  have  you  of  a  sword  ?  Then  his 
disciples,  not  Peter  only,  not  understanding  what  Christ 
said,  answered,  there  were  two  swords. 

By  which  we  see  Christ  spoke  ironically,  and  that  all  the 
disciples  made  answer,  not  Peter  alone ;  as  if  he  should  say, 
I  have  two  swords,  the  one  signifying  my  temporal  autho 
rity,  and  the  other  signifying  my  spiritual  jurisdiction : 
neither  would  nor  could  Christ  give  a  temporal  authority, 
forasmuch  as  he  was  a  spiritual  minister.  And  the  papists 
err  extremely  in  one  argument,  where  they  say,  that  Cephas 
is  a  head,  whereas  in  truth,  Cephas  is  a  stone ;  but  when 
these  their  arguments  are  weakened,  then  they  cry  It  is 
probable,  that  Peter  was  the  chief  apostle,  because  he  spake 
first  at  that  time,  concerning  our  dispute,  and  so  answered 
in  behalf  of  all  the  apostles. 

But  it  is  more  likely  he  was  not  the  prince  over  the  rest, 
for  St.  Paul  says,  For  I  suppose  I  was  not  a  whit  behind  the 
very  chiefest  apostles,  2  Cor.  xi.  For  in  nothing  I  am  behind 
the  very  chiefest  apostles,  2  Cor.  xii :  in  which  number  Peter 
is  comprised.  Now,  we  must  not  dispute  what  is  most  pro 
bably  true,  but  what  is  most  certainly  true.  Nevertheless,  let 
us  examine  whether  it  be  probable  or  not ;  for  Andrew  some 
times  spake  first,  and  it  is  not  to  be  doubted  but  that  each  of 
them  sometimes  spake  first;  but  it  does  not  therefore 
follow,  that  he  who  speaks  sometimes  first,  must  be  bishop 
of  the  bishops.  His  first  speaking  at  that  time,  may  signify 
f hat  he  was  of  a  very  courageous  spirit ;  or  else  that  lie 
could  have  desired  to  have  been  the  greatest.  But  Christ 
said,  They  that  humble  themselves  like  a  little  child,  shall 
be  the  greatest  in  the  kingdom  of  heaven  ;  neither  is  there 
any  lofty  proud  title  in  the  kingdom  or  church  of  Christ,  as 
you  may  see  in  that  magnifkate  in  Luke,  (Luke  i.)  for  God 


Against  the  Primacy  of  the  Pope.  39 

loves  humility ;  and  Christ  says,  in  Mark,  If  any  -nan  de 
sire  to  be  first,  the  same  shall  be  last  of  all,  and  servant 
unto  all.  And  in  another  evangelist  he  saith,  Whoso  re- 
ceiveth  one  such  little  child  in  my  name,  receiveth  me  ;  and 
unless  ye  become  as  little  children,  ye  shall  not  be  fit  for 
the  kingdom  of  heaven,  Matt,  xviii.  Nor  does  Peter  attribute 
so  high  a  title  to  himself,  as  the  pope  takes  upon  him.  For 
he  writes  thus  in  his  epistle,  Peter  a  servant  and  an  apostle 
of  Jesus  Christ,  and  no  more.  But  the  pope,  what  does 
he  say?  "Paul  the  third,  by  the  grace  of  God,  the  most 
holy  pope  and  father,  deputy  to  Peter,  and  vicar  to  Christ, 
king  of  kings,  prince  of  princes,  bishop  of  the  bishops,  and 
God  on  earth !"  Behold  therefore,  how  he  calls  himself 
God,  and  blasphemes  Christ.  Behold  how  he  is  filled  and 
puffed  up  with  pride  and  vanity.  Behold  how  large  and 
fair  a  name  and  title  he  takes,  though  he  be  a  venomous 
serpent ;  calling  himself  the  most  Holy  Father,  whereas  he 
is  a  detestable  thief,  and  contaminated  with  all  unclean- 
ness.  He  calls  himself  the  pope,  which  word  signifies, 
father  unto  all  nations,  whilst  he  brings  them  to  destruc 
tion.  Nay,  he  calls  himself  the  vicar  of  Christ,  and  deputy 
of  St.  Peter,  and  God  upon  earth  ;  whilst  he  is  vicar  to 
Beelzebub,  deputy  to  Lucifer,  and  a  terrestrial  demon ;  for 
he  would  seem  to  be  very  good,  whilst  he  is  very  wicked. 
And  it  is  no  wonder  if  the  ministers  of  the  devil  appear 
brave  and  triumphant  outwardly,  for  St.  Paul  writes  to  the 
Corinthians,  No  marvel  what  false  apostles  and  deceitful 
workers  can  transform  themselves  into  ;  Satan  himself  being 
transformed  into  an  angel  of  light. 

Wherefore  you  may  easily  discern  the  true  ministers  of 
the  word  from  the  false  antichrists ;  because  the  true 
apostles  walk  after  the  Spirit  of  God,  and  the  false  walk 
after  the  flesh.  Let  us  therefore  see  whether  the  pope  be 
the  minister  of  God,  or  the  devil :  which  I  fear  he  will 
prove ;  proclaiming  himself  a  good  man,  a  most  holy 
bishop,  a  king  of  kings  :  whereas  he  is  the  tyrant  of  tyrants. 
All  others  exercise  their  tyranny  over  bodies,  but  this  wolf 
and  tyrant  exercises  his  tyranny  over  the  souls  of  men, 
constraining  the  poor  and  simple  lambs  of  God  to  forsake 
their  faith,  whereby  they  are  saved,  to  follow  his  abominable 
traditions  and  diabolical  precepts  ;  which  if  they  refuse  to 
obey,  to  wit,  adoring  images,  and  offering  to  his  idols  and 
devils,  he  burns,  racks,  and  torments  them,  or  forces  them 
to  a  costly  recantation. 


40  Eaward  the  Sivth. 

During  the  reign  of  my  late  father  the  king,*  when  the 
pope's  name  was  blotted  out  of  our  books,  he  stopped  the 
mouths  of  Christians  with  his  six  articles,  as  if  he  would 
choke  them.  And  at  this  day  in  France,  before  any  one  is 
burnt,  a  little  before  the  execation,  they  cut  out  his  tongue, 
that  he  may  not  speak. 

Considering  then  that  the  pope  is  the  minister  of  Lucifer, 
I  am  in  good  hopes,  that  as  Lucifer  fell  from  heaven  into 
hell,  so  the  pope  his  vicar  will  fall  from  the  great  glory  of 
his  papacy,  into  contemptible  derision. 

For  David  hath  said  in  his  psalms,  With  the  pure  thou 
wilt  show  thyself  pure,  and  with  the  froward  thou  wilt  show 
thyself  froward.  Again,  the  pope  hath  taken  God's  honour 
away  from  him ;  therefore  I  hope  God  will  divest  him  of 
his  honours  and  glory.  As  the  virgin  Mary  saith,  He 
hath  put  down  the  mighty  from  their  seats,  and  exalted 
them  of  low  degree.  Take  heed  of  thyself  then,  O  pope, 
for  if  thou  tumblest,  thou  wilt  have  a  terrible  fall.  As  a 
man  who  is  got  up  into  a  high  tower,  would  have  a  huge 
leap  if  he  should  fall  down  ;  so  thou  who  hast  exalted  thy 
self  into  the  heavens,  wouldest  fall  down  into  the  abyss  ot 
hell :  as  Christ  foretold  of  Tyre  and  Sidon. 

But  to  return  to  the  pope's  primacy.  I  know  very  well 
that  the  scripture  speaks  of  one  God,  one  faith,  one  bap 
tism,  but  no  mention  of  one  pope.  Now,  if  Peter  had  been 
a  God  on  earth,  and  vicar  of  Christ,  we  should  have  been 
baptized  into  his  name.  But  Paul,  who  affirms  himself  to 
be  inferior  to  none  of  the  other  apostles,  will  not  allow  us 
to  be  baptized  in  his  name.  Nay,  he  is  so  far  from  having 
us  baptized  in  the  name  of  Peter,  that  he  will  not  have  it 
said,  I  am  of  Peter,  or  of  Paul,  or  of  Apollos. 

And  now  that  the  papists  cannot  prove  by  the  scriptures 
that  we  ought  to  have  one  pope,  they  run  to  similitudes  ; 
saying,  that  as  the  creatures  in  the  earth,  as  the  bees,  have 
a  king  over  them,  so  all  Christians  ought  to  have  one  king 
and  pope.  To  which  I  will  answer  three  ways :  First, 
that  their  reason  is  not  extracted  from  the  holy  scripture, 
but  from  their  own  invention.  Secondly,  That  all  the  bees 
which  are  in  the  world,  or  in  Christendom,  have  not  a  king. 
Thirdly,  That  if  all  bees  have  their  king,  so  have  we, 
namely,  Jesus  Chnst. 

But  the  papists  will  then  say,  that  if  we  condemn  the 
papacy,  we  shall  condemn  our  forefathers  as  heretics.  I 
•  Henry  VIII. 


Against  the  Primacy  of  the  Pope.  41 

will  answer  to  that,  as  God  answered  Elijah,  when  he  said 
to  the  Lord  that  the  children  of  Israel  had  forsaken  his 
covenant,  and  were  unjust  and  wicked,  Yet  I  have  left  me 
seven  thousand  in  Israel,  all  the  knees  which  have  not 
bowed  to  Baal.  Neither  must  we  imagine,  but  that  there 
have  been  many  Christians  in  the  world,  some  of  whom 
have  spoken  openly  against  the  papacy,  and  others  that  have 
kept  their  knowledge  and  sentiments  to  themselves ;  but 
the  papists  will  not  suffer  us  to  know  more  than  our 
fathers.  But  I  know  very  well,  that  our  religion  consists 
not  of  old  customs,  or  the  usage  of  our  fathers ;  but  in  the 
holy  scriptures,  and  the  divine  word  ;  and  that  (if  you  think 
antiquity  and  custom  makes  a  thing  good)  is  older  than 
the  world  :  for  God  is  the  Word,  who  was  without  beginning, 
and  shall  continue  without  end  ;  and  if  you  think  truth 
ought  to  be  followed  and  obeyed,  all  truth  is  contained  in 
that  book.  Our  religion  ought  not  to  be  steered  or  go 
verned  by  our  forefathers  ;  for  Ezekiel  saith,  Walk  ye  not 
in  the  statutes  of  your  fathers,  for  they  were  polluted. 
Moreover,  our  God,  and  Saviour,  and  Redeemer,  Jesus 
Christ,  said,  I  am  the  way,  and  the  truth,  and  the  life  ;  he 
did  not  say,  I  am  the  old  custom. 

The  papists  then  say,  that  though  Christ  did  not  indeed 
ordain  the  pope,  yet  he  left  it  to  the  church  to  do  it. 
To  which  I  ask,  how  Peter  then  was  elected  the  universal 
bishop  ?  For  all  things  necessary  to  our  salvation  are 
Written  in  the  bible,  as  St.  Paul  testifies  in  his  epistle  to 
Timothy,  where  he  says,  But  continue  thou  in  the  things 
which  thou  hast  learned,  &c.  And  that  from  a  child  thou 
liast  known  the  holy  scriptures,  which  are  able  to  make 
thee  wise  unto  salvation,  through  faith  which  is  in  Christ 
Jesus. 


THE  SECOND  PART. 

BUT  to  what  purpose  do  we  go  about  to  prove  that 
Peter  is  not  the  head  of  the  church  ?  For  allow  he  had 
been  so,  that  does  not  conclude  that  the  bishop  of  Rome  is 
the  principal  head  :  for  the  papists  themselves  cannot  prove 
that  Peter  was  ever  at  Rome.  By  the  scripture  they  cannot 
prove  it ;  nor  by  any  true  history  :  therefore  the  bishop  of 


42  Edward  the  Sixth. 

Rome  loses  one  of  his  great  titles,  Papa  ex  jure  divino, 
(pope  by  divine  right,)  for  no  authority  can  be  ex  jure 
divino,  unless  it  be  confirmed  by  the  scripture. 

Well  then,  we  have  him  in  a  great  plunge,  since  he 
must  be  forced  to  say,  Paul,  pope  by  human  traditions ; 
for  if  he  be  not  bishop  by  the  divine  word,  but  only  by 
human  traditions,  then  all  kings,  princes,  and  other  magis 
trates,  may  abrogate  the  statutes  and  institutions  made  by 
their  fathers,  as  we  have  seen  before. 

If  every  one  then  had  known  this,  the  pope  had  been 
poor  long  ago.  Now  the  papists  say,  that  the  bishop  of 
Rome  was  instituted  by  the  primitive  church  ;  but  no 
more  than  Mahomet,  for  they  began  near  the  same  age, 
and  the  pope  was  elected  when  all  manner  of  wicked  errors 
were  advanced  in  Christendom. 

Nevertheless,  to  prove  that  Peter  was  at  Rome,  they 
produce  the  Clementine  epistles,  but  we  will  prove  them 
counterfeited,  and  falsified  by  the  papists.  For  in  them  it 
is  written  that  Peter  was  at  Rome,  in  the  second  year  of 
the  reign  of  Claudius,  and  lived  there  twenty-five  years. 
But  Christ  was  crucified  in  the  eighteenth  year  of  Tiberius, 
and  he  reigned  five  years  after  the  crucifixion  :  Caius  Cali 
gula  reigned  four  years ;  and  Claudius  two  ;  which  makes 
it  eleven  years  before  Peter  went  to  Rome :  and  in  the 
eighteenth  year  of  our  Lord,  Paul  found  St.  Peter  in  Jeru 
salem  ;*  by  which  we  see  their  history  is  false.  And  we 
will  prove  that  it  is  not  true  that  Clement  wrote  those 
epistles  unto  James,  for  James  was  dead  before  Clement 
was  bishop. 

Moreover,  St.  Peter  was  the  bishop  of  the  Jews,  and  not 
of  the  Gentiles  :  for  St.  Paul  glories  in  several  places  that 
he  was  the  apostle  of  the  Gentiles.  Again,  St.  Paul,  writing 
to  the  Galatians,  says,  that  he  went  up  to  Jerusalem  to  see 
Peter.  Therefore  it  is  most  probable  that  Peter  dwelt  for 
the  most  part  in  Jerusalem,  or  in  the  adjacent  cities.  And 
here  we  may  see  the  craft  of  the  devil,  and  the  power  of 
God.  For  notwithstanding  the  devil,  to  establish  his 
power,  invented  the  Clementine  epistles  ;  though  they  were 
counterfeited  by  the  papists,  yet  I  say,  God  by  his  good 
ness  and  clemency  towards  his  elect,  hath  caused  the  said 
epistles  to  be  so  written,  that  every  one  who  hath  read 
history,  may  plainly  comprehend  and  understand,  that  they 
"  Gal.  i.  18. 


Against  the  Primacy  of  the  Pope.  43 

were  feigned  by  serpentine  subtilty,  and  by  some  abomina 
ble  and  obdurate  papists. 

In  several  other  instances  also,  we  may  discover  their 
false  subtilty  ;  for  notwithstanding  that  the  holy  scripture 
saith,  Idols  are  senseless  things,  and  without  life ;  they 
have  often  framed  images,  which  sometimes  rolled  their  eyes, 
sometimes  turned  their  heads,  sometimes  moved  their  hands, 
and  sometimes  their  whole  bodies :  by  which  means  they 
made  people  believe,  that  an  image,  made  of  wood,  heard 
and  understood  them  ;  all  of  it  being  made  so  to  the  life, 
that,  as  they  turned  them,  they  made  the  head  and  eyes  of 
the  image  to  turn  also.  But,  as  Daniel  with  ashes  or 
sand  proved  that  the  idol  Bel  did  not  eat,  but  his  priests, 
so  by  the  holy  scriptures,  the  confession  of  several  persons, 
and  by  observation  and  experience,  they  have  been  proved 
to  have  been  mere  machines,  and  other  instruments. 


THE  THIRD  PART. 

SINCE  we  see  that  Peter  neither  was  the  chief,  nor  was 
at  Rome  ;  considering  that  they  say  the  pope  cannot  lie, 
we  will  examine  whether  they  themselves  have  not  acknow 
ledged  that  no  person  ought  to  be  the  primate  of  the  church. 

For  Gregory  the  first  hath  written,  that  none  ought  to 
be  pope.  Gregory  was  then  bishop  of  Rome,  and  Mau 
rice  was  emptror,  and  there  were  many  heresies  in  Chris 
tendom  ;  and  the  bishop  and  patriarch  of  Constantinople 
at  that  time  pretended  to  be  the  universal  bishop,  who  was 
much  favoured  by  Maurice :  but  Gregory  declared  then  in 
his  writings,  that  there  ought  to  be  no  principal  in  the 
church. 

And  now  the  papists  are  overthrown  by  this  ;  they  say 
that  by  the  consent  of  the  general  councils  and  doctors,  a 
universal  bishop  was  established  under  the  name  of  pope : 
whereas  for  four  or  five  hundred  years  after  Christ,  there 
was  no  person  in  the  world  that  was  distinguished  or  called 
by  that  name.  Moreover,  when  there  were  several  con 
tentions  about  the  papacy,  all  learned  persons  detested  the 
opinion  that  there  must  be  a  pope :  and  sometimes  the 
very  bishops  of  Rome  themselves  abhorred  it.  And  St. 
Cyprian,  writing  concerning  the  unity  of  the  church,  saith, 
"There  is  one  bishop,  of  whom  every  bishop  holds  a  share. 


44  ,     Edward  the  Sixth. 

For  as  there  are  many  beams  in  the  sun,  yet  the  brightness 
is  but  one :  many  branches  in  a  tree,  several  streams  from 
a  fountain ;  in  like  manner  the  church  is  but  one;  which 
being  illuminated  by  the  brightness  of  our  Lord,  who  ex 
tends  his  beams  throughout  all  the  world,  yet  nevertheless 
the  clarity*  is  but  one,  namely,  Jesus  Christ."  Likewise  the 
same  Cyprian,  being  bishop  of  Carthage,  calls  the  bishop 
of  Rome  his  companion.  Moreover,  St.  Jerome,  bishop 
of  Rome,  (ep.  ad  Evag.)  humbles  the  style  of  primate ; 
saying,  If  there  be  any  question  of  the  authority  of  a  pri 
mate  of  the  church,  also  there  are  bishops  of  nations  and 
cities,  it  follows  not  therefore  that  there  is  a  primate  over 
all  the  world,  for  the  world  is  much  greater  than  any  city. 
And  also  in  the  council  of  Carthage  it  was  decreed,  that 
none  should  be  called  the  first  or  primate  of  the  bishops. 

What  shall  I  say  more  ?  It  was  consented  and  agreed  by 
all,  for  six  hundred  years  after  Christ,  that  none  ought  to 
be  pope.  (August.  Epist.  28.  ad  Const.)  How  could  Peter 
then  have  been  primate,  or  the  pope  his  successor?  For 
Peter  in  his  epistles  does  not  command,  but  prays  and  be 
seeches  the  ministers  of  God.  Likewise,  when  he  is  ac 
cused  for  having  communicated  with  the  Gentiles,  he  does 
not  burn  his  accusers,  as  the  pope  does  his :  but  excuses 
himself,  and  shows  a  submission. 

Again,  when  he  was  sent  to  Samaria  by  his  brethren 
and  companions,  he  readily  obeyed  their  decree,  and  went 
down  to  that  city. 


THE  FOURTH  PART. 

OF  this  detestable  and  diabolical  pope,  the  holy  scrip 
tures,  in  several  places,  give  us  a  plenary  demonstration  ; 
xome  of  which  I  shall  show  unto  you.  As  first,  in  the 
seventh  of  Daniel,  it  is  set  down  how  that  Daniel,  who  was 
beloved  by  Belshazzar,  saw  a  vision,  which  appeared  to 
him  thus ;  I  saw,  says  Daniel,  in  my  vision  by  night,  and 
behold,  the  four  winds  of  the  heaven  strove  upon  the  great 
sea,  and  four  great  beasts  came  up  out  of  the  earth.  The 
first  was  like  a  lion,  and  had  eagle's  wings ;  and  I  beheld 
till  the  wings  thereof  were  plucked,  and  a  man's  heart  was 
given  to  it.  The  second  beast  was  like  unto  a  bear,  and  it 
raised  up  itself  on  one  side;  and  they  said  thus  unto  it, 
*  Liglit,  brightness. 


Against  the  Primacy  of  the  Pope.  45 

Arise,  devour  much  flesh.  The  third  was  like  unto  a  leo 
pard,  which  had  upon  the  back  of  it  four  wings  of  a  fowl, 
and  the  said  beast  had  also  four  heads.  After  this  I  beheld 
the  fourth  beast,  which  was  dreadful  and  terrible,  and 
strong-  exceedingly ;  and  it  had  great  iron  teeth,  and  de 
voured  every  thing,  and  it  had  ten  horns.  And  behold, 
there  came  up  among  them  another  little  horn,  before  whom 
there  were  three  of  the  first  horns  plucked  up  by  the  roots; 
and  it  had  eyes,  and  a  mouth  speaking  blasphemies.  And 
I  beheld  till  I  saw  the  Ancient  of  Days  did  sit,  and  I  beheld, 
saith  Daniel,  till  the  judgment  was  set  for  the  horn,  and 
till  the  beast  was  slain,  and  his  body  given  to  the  burning 
flame  :  and  it  shall  be  for  a  time,  times,  and  a  half.  Now 
the  four  winds,  and  the  four  beasts,  as  Melancthon,  Oeco- 
lampadius,  and  all  learned  writers  say,  signify  the  four 
monarchies ;  the  first  was  that  of  the  Assyrians,  whereof 
Nebuchadnezzar  was  emperor,  who,  after  he  had  been 
made  like  unto  the  beasts  for  a  long  season,  had  the  under 
standing  of  a  man  given  him  again.  The  second  signified 
the  empire  of  the  Persians,  which  was  a  dominion  of  great 
cruelty.  The  third  notified  the  Grecian  empire,  which  was 
immediately  raised  to  its  grandeur ;  and  the  four  wings 
and  four  heads  signify  the  four  emperors  which  succeeded 
Alexander,  and  divided  amongst  them  the  Grecian  mo 
narchy  ;  for  Seleucus  was  made  king  of  Syria,  Ptolemy  got 
Egypt,  Antigonus  Asia,  and  Cassander  Greece.  The  fourth 
beast  signifies  the  terrible  monarchy  of  the  Romans,  out  of 
which  arises  a  little  horn,  which  is  antichrist ;  and  anti 
christ  hath  two  eyes,  namely,  the  pope  and  Mahomet ;  for 
notwithstanding  that  the  pope  doth  not  speak  against 
Christ,  as  Mahomet  doth,  nevertheless  I  answer,  that  the 
pope  is  as  much,  or  rather  more,  an  antichrist  than  Ma 
homet.  For  as  he  who  flatters  us  is  our  enemy,  though 
he  seems  to  be  our  friend ;  so  the  pope,  who  styles  himself 
the  servant  of  the  servants  of  God,  is  the  enemy  of  Christ ; 
whilst  under  the  shadow  of  religion,  he  puts  in  practice  all 
hypocrisy,  idolatry,  dissimulation,  and  all  sort  of  traditions. 
His  time  shall  be  a  time,  times,  and  a  half;  that  is  to  say, 
his  days  shall  be  shortened,  for  the  number  of  seven  stands 
for  a  perfect  number  in  scripture  ;  for  St.  Paul  says,  the 
just  fall  seven  times  a  day,  that  is,  often.  Now  the  half  of 
seven  is  three  and  a  half;  therefore  we  must  interpret  by 
that  imperfect  time,  that  those  days  shall  be  shortened.  St. 
Paul  also,  in  two  epistles,  prophesies  of  the  pope  ;  first,. 


46  Edward  the  Sixth. 

writing  to  the  Thessalonians,  he  says,  Now  we  beseech 
you,  brethren,  by  the  coming  of  our  Lord,  that  ye  be  not 
soon  shaken  in  mind,  or  be  troubled,  neither  by  spirit,  nor 
by  word,  nor  by  letter,  as  that  the  day  of  Christ  is  at  hand. 
Let  no  man  deceive  you  by  any  means,  for  that  day  shall 
not  come,  except  there  come  a  falling  away  first,  and  that 
man  of  sin  be  revealed,  the  son  of  perdition;  who  opposeth 
and  exalteth  himself  above  God,  so  that  he  as  God  sitteth 
in  the  temple  of  God,  showing  himself  as  God.  And  now 
ye  know  what  withholdeth,  that  he  might  be  revealed  in 
his  time.  For  the  mystery  of  iniquity  doth  already  work  ; 
only  he  who  now  letteth,  will  let  until  he  be  taken  out  ot 
the  way.  Again,  St.  Paul,  writing  to  Timothy,  speaks 
thus :  Now  the  Spirit  speaketh  expressly,  that  in  the  latter 
times  some  shall  depart  from  the  faith ;  giving  heed  to  doc 
trines  of  devils,  speaking  lies  in  hypocrisy,  forbidding  to 
marry,  and  commanding  to  abstain  from  meats,  which  God 
hath  created  to  be  received  with  thanksgiving  of  them  which 
believe.  Now  let  every  one  be  asked,  if  the  pope  hath  not 
forbidden  certain  meats,  at  certain  times,  and  they  must  all 
confess  he  hath,  for  most  folks  have  felt  it ;  or,  perchance, 
I  should  not  be  a  liar  if  I  said,  that  almost  all  folks  have 
felt  it. 

•  And  concerning  the  prohibition  of  marriage,  ask  their 
own  priests.  St.  Peter  tells  us,  that  there  shall  come  in 
the  last  days  scoffers,  &c.  St.  John,  in  the  Apocalypse, 
says,  Seven  angels  poured  out  the  vials  of  God's  wrath 
upon  the  earth ;  and  the  signification  is  probable  to  be 
thus — The  first  vial  to  be  the  Assyrian  monarchy,  when 
the  people  of  Israel  became  captive  to  Nebuchadnezzar.* 
The  second  the  Persian  monarchy.  The  third  vial  the 
monarchy  of  the  Grecians,  which  Alexander  first  esta 
blished.  The  fourth  was  the  Roman  monarchy,  which  the 
apocalypse,  because  of  its  grandeur,  says,  the  fourth  vial 
was  poured  upon  the  sun.  The  fifth  is  our  antichrist  the 
pope.  The  sixth  vial  is  the  dominion  of  Mahomet.  The 
seventh  vial  signifies  the  end  of  the  world,  and  the  day  of 
judgment. 

In  the  following  chapter  he  declares,  that  one  of  the 
seven  angels  came  and  talked  with  him,  and  showed  him 
the  state,  honour,  and  riches  of  the  pope :  for  he  says, 
he  saw  a  woman  sit  upon  the  beast,  full  of  names  of 

•  It  is  hardly  necessary  to  say  that  these  interpretations  of  pro* 
pLocy  do  not  appear  to  be  correct. 


Against  the  Primacy  of  the  Pope.  4T 

blasphemy,  having  seven  heads  and  ten  horns;  and  the 
woman  was  arrayed  in  purple,  and  scarlet  colour,  and  decked 
with  gold  ;  having  a  golden  cup  in  her  hand,  full  of  abo 
minations,  and  filthiness  of  her  fornications  :  and  upon  her 
forehead  was  written,  Babylon  the  mother  of  harlots,  and 
abominations  of  the  earth,  Rev.  xvii.  The  seven  heads  sig 
nify  the  seven  hills  which  antichrist  dwells  on  ;  for  Rome 
is  built  upon  seven  mountains.  The  seven  horns  are  the 
number  of  the  kings  who  made  war  with  the  Lamb,  and  the 
Lamb  overcame  them,  for  he  is  Lord  of  lords,  and  King  of 
kings  ;  then  another  angel  came  down  from  heaven,  crying, 
Babylon  is  fallen,  and  is  become  the  habitation  of  devils. 
Thence  I  hope,  that  the  kingdom  of  antichrist  shall  be  de 
stroyed  :  for  though  the  wicked  may  prosper  for  a  time,  their 
dominion  shall  not  last ;  but  those  who  study  the  law  of  the 
Lord,  their  prosperity  shall  last  for  ever.  St.  Paul,  writing 
to  Timothy,  says,  This  know  also,  that  in  the  last  days, 
men  shall  be  lovers  of  their  own  selves,  covetous,  boasters, 
proud,  blasphemers,  &c.  2  Tim.  iii.  And  the  prophet  Isaiah 
saith,  that  Christ  shall  smite  the  earth,  with  the  rod  of 
nis  mouth,  and  with  the  breath  of  his  lips  shall  he  slay  the 
wicked,  Isaiah  xi. 

Since  we  see  then  that  the  reign  of  antichrist  shall  not 
last  for  ever,  we  must  wait  for  the  destruction  of  Babylon, 
and  submit  ourselves  to  the  will  of  the  Lord. 


THE  CONCLUSION  AND  FIFTH  PART. 

IN  the  first  part  of  our  book,  we  have  proved  and  de 
clared  that  Peter  was  not  primate  of  the  church,  by  con 
futing  all  the  papistical  reasons  for  it. 

In  the  second,  we  have  proved  that  they  cannot  pro 
duce  and  allege  any  true  testimony,  that  St.  Peter  was 
at  Rome. 

In  the  third  part,  we  have  proved  from  themselves,  that 
they  have  said  they  ought  not  to  have  the  primacy. 

In  the  fourth  part,  we  have  explained  the  prophecies 
speaking  of  antichrist.  Since  then  the  pope  is  that  wicked 
one,  very  son  of  the  devil,  an  antichrist,  and  an  abominable 
tyrant,  let  us  pray  unto  the  Lord  to  preserve  those  still 
in  the  light  who  have  seen  it :  and  that  he  will  show  the 
sincere,  pure,  and  true  light  unto  those  who  sit  in  dark 
ness  :  that  all  the  world  may  glorify  God  in  this  life,  and 


48  Edward  the  Sixth. 

he  partakers  of  the  eternal  kingdom  of  heaven  in  the  world 
to  come,  by  the  merits  of  Jesus  Christ  our  Saviour  ;  to 
whom,  with  the  Father,  and  the  Holy  Ghost,  be  all  honour, 
glory,  dominion,  and  praise,  for  ever  and  ever.  Amen. 


The  original  manuscript  is  written  in  French,  by  the  king's  own 
hand,  and  is  entitled  "L'Encontre  les  abus  du  Monde,"  that  is,  Against 
the  abuses  of  the  world,  meaning,  as  Strype  observes,  the  abuses  im 
posed  upon  the  faith  and  worship  of  Christians  by  the  pope,  whom  he 
calls  Antichrist. 

It  is  authenticated  to  be  the  king's  own  composition,  by  a  note 
written  at  the  end  by  his  instructor  in  the  French  language  ;  when 
translated,  it  is  as  follows  : 

"  Just  as  a  good  painter  can  represent  the  visage,  look,  countenance, 
and  bulk  of  a  prince ;  so  by  the  writings,  words,  and  actions  of  a 
prince,  one  may  easily  understand  what  spirit  is  in  him,  and  to  what 
he  is  addicted.  As  one  may  see  by  the  writings  of  this  young  king, 
who  composed  and  wrote  this  book,  being  not  yet  full  twelve  years  old, 
and  without  the  help  of  any  person  living  ;  except  as  to  the  subject, 
which  he  had  heard  of  many,  and  the  remembrance  which  he  had  of 
books  that  he  had  read.  For,  from  the  time  he  began  to  write  the  said 
book  and  until  he  had  finished  it,  the  said  book  was  always  in  my 
keeping,  even  to  the  present  time. 

A  very  few  corrections  of  small  importance  have  been  made  by  the 
French  instructor. 


A 

SHORT  CATECHISM, 

OH, 

PLAIN  INSTRUCTION, 

CONTAINING 

THK  SUM  OF  CHRISTIAN   LEARNING,  SET  FORTH   BY  THE   KINO'fe 
MAJESTY'S  AUTHORITY,  FOR  ALL  SCHOOLMASTERS  TO  TEACH. 

1553. 


An  Injunction  given  by  the  King  our  Sovereign  Lord,  his  most  exr.fUcn. 
Majesty,  to  all  Schoolmasters  and  Teachers  of  Youth,  within  all  hn 
Grace's  realms  and  dominions,  for  authorizing  and  establishing  iki 
ute  of  this  Catechism. 

Edward  the  Sixth,  by  the  grace  of  God,  King  of  England,  France, 
and  Ireland  ;  Defender  of  the  Faith  ;  and  of  the  Church  of  England, 
and  also  of  Ireland,  the  Supreme  Head : — To  all  Schoolmasters  and 
Teachers  of  Youth. 

WHEN  there  was  presented  unto  us,  to  be  perused,  a  short  and  plain 
order  of  Catechism,  written  by  a  certain  godly  and  learned  man,  we 
committed  the  debating,  and  diligent  examination  thereof,  to  certain 
bishops,  and  other  learned  men,  whose  judgment  we  have  in  great 
estimation.  And  because  it  seemed  agreeable  with  the  scriptures,  and 
the  ordinances  of  our  realm,  we  thought  it  good,  not  only  for  that 
agreement  to  put  it  forth  abroad  to  print :  but  also,  for  the  plainness 
and  shortness,  to  appoint  it  out  for  all  schoolmasters  to  teach.  That 
the  yet  unskilful  and  young  age,  having  the  foundations  laid,  both  of 
religion  and  good  letters,  may  learn  godliness  together  with  wisdom  ; 
and  have  a  rule  for  the  rest  of  their  life,  what  judgment  they  ought  to 
have  of  God,  to  whom  all  our  life  is  applied ;  and  how  they  may 
please  God,  wherein  we  ought,  with  all  the  doings  and  duties  of  our 
lives  to  travail. 

We  will  therefore  and  command,  both  all  and  each  of  you,  as  ye 
tender  our  favour,  and  as  ye  mind  to  avoid  the  just  punishment  of 
transgressing  our  authority,  that  ye  truly  and  diligently  teach  this 
Catechism  in  your  schools,  immediately  after  the  other  brief  Catechism 
which  we  have  already  set  forth :  that  young  age,  yet  tender  and 
wavering,  being  by  authority  and  instructions  of  true  religion  stablished, 
may  have  a  great  furtherance  to  the  right  worshipping  of  God,  and 
good  helps  to  live  in  all  points  according  to  duty.  Wherewith  being 
furnished,  by  better  using,  due  godliness  toward  God,  the  Author  of 
all  things ;  obedience  toward  their  king,  the  shepherd  of  the  people ; 
loving  affection  to  the  commonweal,  the  general  mother  of  all ;  they 
may  seem  not  born  for  themselves,  but  be  profitable  and  dutiful  toward 
God,  their  king,  and  their  country. 

Given  at  Greenwich  the  20th  of  May,  the  7th  year  of  our  reign 
EDWARD  SIXTH.  D 


DURING  the  reign  of  king  Edward  VI.,  efforts  were  for  the  first  thn« 
made  for  the  catechetical  instruction  of  young  persons  in  the  doctrines 
of  truth,  set  forth  especially  for  their  use,  in  the  English  tongue. 
Several  works  were  published  with  this  design,  the  latest  and  most 
complete  was  the  Short  Catechism,  approved  by  the  synod  in  1552. 
It  was  set  forth  by  the  king's  authority,  and  one  of  the  latest  public 
acts  of  king  Edward,  was  an  injunction  to  all  schoolmasters  and  teachers 
of  youth  to  use  the  same.  On  queen  Mary's  accession  to  the  throne, 
much  opposition  was  made  to  this  catechism.  In  the  first  convocation, 
Dr.  Weston,  a  zealous  papist,  brought  in  a  bill,  declaring  it  to  be  pesti 
ferous,  full  of  heresies,  and  unauthorized  by  the  late  synod.  All  pre 
sent,  excepting  six,  agreed  with  him.  Philpot  then  stood  up  and  de 
fended  the  catechism,  desiring  that  some  of  the  learned  men  concerned 
in  the  setting  forth  that  book,  might  be  called  before  them,  and  suffered 
to  defend  it ;  but  this  of  course  was  not  allowed. 

Weston,  who  had  himself  subscribed  to  it  in  the  former  synod,  after 
wards  charged  Ridley  with  being  the  author.  The  latter  declared  he 
was  not,  though  he  admitted  having  perused  and  approved  it.  Ponet, 
bishop  of  Winchester  in  queen  Elizabeth's  reign,  is  supposed  by 
Tanner  and  some  others  to  have  written  this  catechism,  but  there  ap 
pears  no  doubt  that  the  author  was  Dr.  Alexander  Nowell,  then  head 
master  of  Westminster  school,  subsequently  an  exile  in  queen  Mary's 
reign,  and  dean  of  St.  Paul's  under  queen  Elizabeth. 

It  was  published  and  set  forth  under  his  own  name,  in  a  revised  and 
considerably  enlarged  form,  after  his  return  from  exile,  and  was  then 
approved  by  the  convocation,  and  finally  in  1570  set  forth  by  authority. 
In  each  form  it  was  printed  both  in  English  and  Latin.  Of  the  first 
edition,  usually  known  as  King  Edward  s  catechism,  Strype  says,  "  It 
was  certainly  written  by  Alexander  Nowell,  as  I  find  by  comparing 
Nowell's  catechism  and  this  together.  The  speakers  are  the  same  in 
both.  And  in  many  places  the  very  same  questions  and  answers  are 
given  verbatim,  only  Nowell's  catechism  published  under  queen  Eliza 
beth  is  much  larger." 

Ridley  probably  refers  to  this  work  in  his  Farewell  to  his  Friends, 
and  in  his  letter  to  the  Brethren.  (See  Ridley,  p.  141,  186.)  Ponet  may 
have  been  supposed  to  be  the  author,  from  the  license  to  Day  in  1553, 
which  allows  him  to  print  this  catechism,  also  containing  permission 
"  to  print  all  the  works  and  books  devised  or  compiled"  by  Ponet. 

The  catechism  is  given  in  the  present  collection  in  its  original  form, 
as  one  of  the  most  important  pieces  connected  with  the  history  of  the 
reformation.  The  anxiety  felt  by  the  papists  on  account  of  the  nume 
rous  catechisms  set  forth  in  the  reformed  churches,  is  shown  by  the  in 
troduction  to  the  Catechism  of  the  Council  of  Trent,  which,  after  com 
plaining  of  "  the  mighty  volumes"  of  the  heretics,  and  the  infinite 
number  of  "  their  little  books,"  states,  "  As  many  catechitmt  as  there 
are  provinces  in  Europe,  nay,  almost  as  many  as  the  cities,  are  circu 
lated,  all  of  which  abound  with  heresies,  whereby  the  minds  vf  the 
simple  are  deceived." 


THE 

CATECHISM. 


IT  is  the  duty  of  them  all,  whom  Christ  hath  redeemed 
by  his  death,  that  they  not  only  are  servants  to  obey,  but 
also  children  to  inherit :  and  so  to  know  which  is  the  true 
trade  of  life,  and  that  God  liketh ;  that  they  may  be  able 
to  answer  to  every  demand  of  religion,  and  to  render  ac 
count  of  their  faith  and  profession. 

And  this  is  the  plainest  way  of  teaching,  which  not  only 
in  philosophy,  Socrates,  but  also  in  our  religion,  Apolinarius, 
hath  used:  that  both  by  certain  questions,  as  it  were  by 
pointing,  the  ignorant  might  be  instructed,  and  the  skilful 
put  in  remembrance,  that  they  forget  not  what  they  have 
learned.  We,  therefore,  having  regard  to  the  profit,  which 
we  ought  to  seek  in  teaching  of  youth,  and  also  to  short 
ness,  that  in  our  whole  schooling  there  should  be  nothing, 
either  overflowing  or  wanting,  have  conveyed  the  whole 
sum  into  a  dialogue,  that  the  matter  itself  might  be  the 
plainer  to  perceive,  and  we  the  less  stray  in  other  matters, 
beside  the  purpose. 

Thus  then  beginneth  the  master  to  appose*  his  scholar. 

Master.  Since  I  know,  dear  son,  that  it  is  a  great  part  of 
my  duty,  not  only  to  see  that  thou  art  instructed  in  good 
letters,  but  also  earnestly  and  diligently  to  examine,  what 
sort  of  religion  thou  followest  in  this  thy  tender  age  :  I 
thought  it  best  to  appose  thee  by  certain  questions,  to  the 
intent  I  may  perfectly  know,  whether  thou  hast  well  or  ill 
travailed  therein.  Now  therefore,  tell  me,  my  son,  what 
religion  that  is,  which  thou  professest. 

Scholar,  That,  good  master,  do  I  profess,  which  is  the 
religion  of  the  Lord  Christ :  which  in  the  eleventh  of  the 
Acts  is  called  the  Christian  religion. 

M.  Dost  thou  then  confess  thyself  to  be  a  follower  of 
Christian  godliness  and  religion,  and  a  scholar  of  our  Lord 
Christ? 

&.  That,  forsooth,  do  I  confess,  and  plainly  and  boldly 
profess ;  yea,  therein  I  account  the  whole  sum  of  all  my 
glory,  as  that  which  is  both  of  more  honour,  than  that  the 
*  Examine. 


52  King  Edward  VI. — Short  Catechism. 

slenderness  of  my  understanding  may  attain  unto  it :  and 
also  more  approaching  to  God's  majesty,  than  that  I,  by 
any  feat  of  utterance,  may  easily  express. 

M.  Tell  me  then,  dear  son,  as  exactly  as  thou  canst,  in 
what  points  thou  thinkest  that  the  sum  of  Christian  religion 
standeth. 

S.  In  two  points,  that  is  to  say,  true  faith  in  God,  ami 
assured  persuasion,  conceived  of  all  those  things  which  are 
contained  in  the  holy  scriptures ;  and  in  charity,  which  be- 
longeth  both  to  God  and  to  our  neighbour. 

M.  That  faith  which  is  conceived  by  hearing  and  read 
ing  of  the  word  ;  what  doth  it  teach  thee  concerning  God  ? 

S.  This  doth  it  principally  teach :  that  there  is  one  cer 
tain  nature,  one  substance,  one  ghost,*  and  heavenly  mind, 
or  rather  an  everlasting  Spirit,  without  beginning  or  ending, 
which  we  call  God :  whom  all  the  people  of  the  world 
ought  to  worship  with  sovereign  honour,  and  the  highest 
kind  of  reverence.  Moreover,  out  of  the  holy  words  of 
God,  which  by  the  prophets  and  the  beloved  of  almighty 
God,  are  in  the  holy  books  published,  to  the  eternal  glory 
of  his  name,  I  learn  the  law  and  the  threatenings  thereof; 
then  the  promises  and  the  gospel  of  God.  These  things, 
first  written  by  Moses  and  other  men  of  God,  have  been 
preserved  whole  and  uncorrupted,  even  to  our  age  ;  and 
since  that,  the  chief  articles  of  our  faith  have  been  gathered 
into  a  short  abridgement,  which  is  commonly  called  the 
creed,  or  symbol  of  the  apostles. 

M.  Why  is  this  abridgement  of  the  faith  termed  a 
symbol  ? 

S.  A  symbol  is  as  much  as  to  say,  a  sign,  mark,  privy 
token,  or  watch-word,  whereby  the  soldiers  of  the  same 
camp  are  known  from  their  enemies.  For  this  rea^n  the 
abridgement  of  the  faith,  whereby  the  Christians  are  known 
from  them  that  are  no  Christians,  is  rightly  named  a  symbol. 

M.  First,  tell  me  somewhat  what  thou  thinkest  of  the 
law,  and  then  afterward  of  the  creed,  or  symbol. 

S.  I  shall  do,  good  master,  with  a  good  will,  as  you 
command  me.  The  Lord  God  hath  charged  us  by  Moses, 
that  we  have  none  other  God  at  all,  but  him ;  that  is  to 
say,  that  we  take  him  alone,  for  our  one  only  God,  our 
Maker,  and  Saviour.  That  we  reverence  not,  nor  worship 
any  portraiture,  or  any  image  whatsoever,  whether  it  he 
painted,  carved,  graven,  or  by  any  means  fashioned, 
•  Spirit. 


The  Commandments.  53 

howsoever  it  be.  That  we  take  not  the  name  of  our  Lord 
God  in  vain  ;  that  is,  either  in  a  matter  of  no  weight,  or 
of  no  truth.  Last  of  all,  this  ought  we  to  hold  stedfastly 
and  with  devout  conscience  :  that  we  keep  holily  and  reli 
giously  the  sabbath  day  ;  which  was  appointed  out  from  the 
others  for  rest  and  service  of  God. 

M.  Very  well.  Now  hast  thou  rehearsed  unto  me  the 
laws  of  the  first  table ;  wherein  is,  in  a  sum,  contained  the 
knowledge  and  true  service  of  God.  Go  forward,  and 
tell  me,  what  are  the  duties  of  charity,  and  our  love  toward 
men. 

8.  Do  you  ask  me,  master,  what  I  think  of  the  other 
part  of  the  law,  which  is  commonly  called  the  second  table  ? 

M .  Thou  sayest  true,  my  son :  that  is  it  indeed,  that  I 
would  fain  hear  of. 

8.  I  will  in  few  words  despatch  it,  as  my  simple  know 
ledge  will  serve  me.  Mfises  hath  knit  it  up  in  a  short  sum  ; 
that  is,  that  with  all  loving  affection  we  honour  and  rever 
ence  our  father  and  mother.  That  we  kill  no  man.  That 
we  commit  no  adultery.  That  we  steal  nothing.  That  we 
bear  false  witness  against  none.  Last  of  all,  that  we  covet 
nothing  that  is  our  neighbour's. 

M.  How  is  that  commandment,  of  the  honouring  father 
and  mother,  to  be  understood  ? 

8.  Honour  of  father  and  mother  contains  love,  fear,  and 
reverence  :  yea,  and  it  further  stands  in  obeying,  succour 
ing,  defending,  and  nourishing  them,  if  need  require.  It 
binds  us  also  most  humbly,  and  with  most  natural  affection, 
to  obey  the  magistrates,  to  reverence  the  ministers  of  the 
church,  our  schoolmasters,  with  all  our  elders  and  betters. 

M.  What  is  contained  in  that  commandment,  Do  not  kill  ? 

S.  That  we  hate,  wrong,  or  revile  no  man.  Moreover 
it  commands  us,  lhat  we  love  even  our  toes  ;  do  good  to 
them  that  hate  us  :  and  that  we  pray  for  all  prosperity  and 
good  to  our  very  mortal  enemies. 

M.  The  commandment  of  not  committing  adultery, 
what  thinkestthou  it  contains? 

8.  This  commandment  contains  many  things:  for  it 
forbiddeth  not  only  to  talk  with  another  man's  wife,  or  any 
other  woman  unchastely ;  but  also  to  touch  her,  or  with 
lustful  look  to  behold  her ;  or  by  any  unhonest  mean  to 
woo  her,  either  by  ourselves,  or  any  other  in  our  behalf : 
finally,  herein  is  "debarred  all  kind  of  filthy  and  straying 
lust.  ' 


54  King  Edward  VI. — Short  Catechism. 

M.  What  thinkest  thou  of  the  commandment,  not  tc 
steal? 

S.  I  shall  show  you  as  briefly  as  I  have  done  the  rest, 
if  it  please  you  to  hear  me.  It  commands  us,  to  beguile 
no  man,  to  occupy  no  unlawful  wares,  to  envy  no  man 
his  wealth,  and  to  think  nothing  profitable,  that  either  is 
not  just,  or  differs  from  right  and  honesty :  briefly,  rather 
willingly  to  lose  that  which  is  thine  own,  than  wrongfully 
take  that  which  is  another's,  and  turn  it  to  thine  own  com 
modity. 

M.  How  may  that  commandment  be  kept,  of  bearing  no 
false  witness. 

<S.  If  we  neither  ourselves  speak  any  false  or  vain  lie  ; 
nor  allow  it  in  others,  either  by  speech  or  silence,  or  by  our 
present  company.  But  we  ought  always  to  maintain  truth, 
as  place  and  time  serve. 

M.  Now  remains  the  last  commandment,  of  not  coveting 
any  thing  that  is  our  neighbour's:  what  means  that? 

S.  This  law,  generally,  forbids  all  sorts  of  evil  lusts  ;  and 
commands  us  to  bridle  and  restrain  all  greedy  unsatiable 
desire  of  our  will,  which  holds  not  itself  within  the  bounds 
of  right  and  reason :  and  it  wills  that  each  man  be  con 
tent  with  his  estate.  But  whosoever  covets  more  than 
right,  with  the  loss  of  his  neighbour,  and  wrong  to 
another,  he  breaks  and  bitterly  looses  the  bond  of  charity 
and  fellowship  among  men.  Yea,  and  upon  him,  unless 
he  amend,  the  Lord  God,  the  most  stern  revenger  of  the 
breaking  his  law,  shall  execute  most  grievous  punishment. 
On  the  other  side,  he  that  lives  according  to  the  rule  of 
these  laws,  shall  find  both  praise  and  bliss  ;  and  God  also 
his  merciful  and  bountiful  good  Lord. 

M.  Thou  hast  shortly  set  out  the  ten  commandments. 
Now,  then,  tell  me,  how  all  these  things,  that  thou  hast 
particularly  declared,  Christ  hath  in  few  words  contained, 
setting  forth  unto  us  in  a  sum,  the  whole  pith  of  the  law  ? 

S.  Will  you  that  I  knit  up  in  a  brief  abridgement,  all  that 
belongs  both  to  God  and  to  men? 

M.  Yea. 

S.  Christ  saith  thus  ;  Thou  shall  love  the  Lord  thy 
God  with  all  thy  heart,  with  all  thy  soul,  with  all  thy 
mind,  and  with  all  thy  strength.  This  is  the  greatest  com 
mandment  in  the  law.  The  other  is  like  unto  this.  Thou 
shall  love  thy  neighbour  as  thyself.  Upon  these  two  com 
mandments  hang  the  whole  law,  and  the  prophets. 


None  made  righteoux  by  the  Law.  55 

M.  I  will  now,  that  them  tell  me  further,  what  law  is 
that,  which  thou  speakest  of;  that  which  we  call  the  law  of 
nature,  or  some  other  besides  ? 

S.  I  remember,  master,  that  I  learned  of  you  long  ago, 
that  it  was  ingrafted  by  God  in  the  nature  of  man,  while 
nature  was  yet  sound  and  uncorrupted.  But  after  the 
entrance  of  sin,  although  the  wise  were  somewhat,  after  a 
sort,  not  utterly  ignorant  of  that  light  of  nature,  yet  was  it 
by  that  time  so  hid  from  the  greatest  part  of  men,  that  they 
scarce  perceived  any  shadow  thereof. 

M.  What  is  the  cause,  that  God  willed  it  to  be  written 
out  in  tables  :  and  that  it  should  be  privately  appointed  to 
one  people  alone  ? 

S.  I  will  show  you.  By  original  sin  and  evil  custom, 
the  image  of  God  in  man  was  so  darkened  at  the  beginning, 
and  the  judgment  of  nature  so  corrupted,  that  man  himself 
does  not  sufficiently  understand,  what  difference  is  between 
honesty  and  dishonesty,  right  and  wrong.  The  bountiful 
God,  therefore,  minding  to  renew  that  image  in  us,  first 
wrought  this  by  the  law  written  in  tables,  that  we  might 
know  ourselves  ;  and  therein,  as  it  were  in  a  glass,  behold 
the  filth  and  spots  of  our  soul,  and  stubborn  hardness  of  a 
corrupted  heart ;  that  by  this  mean,  yet  acknowledging  our 
sin,  and  perceiving  the  weakness  of  our  flesh,  and  the 
wrath  of  God  fiercely  bent  against  us  for  sin,  we  might 
the  more  fervently  long  for  our  Saviour  Christ  Jesus  :  who 
by  his  death  and  precious  sprinkling  of  his  blood,  hath 
cleansed  and  washed  away  our  sins ;  pacified  the  wrath  of 
the  Almighty  Father  $  by  the  holy  breath  of  his  Spirit 
createth  new  hearts  in  us  ;  and  reneweth  our  minds  after 
the  image  and  likeness  of  their  Creator,  in  true  righteous 
ness  and  holiness.  Which  thing  neither  the  justice  of  the 
law,  nor  any  sacrifices  of  Moses,  were  able  to  perform. 

And  that  no  man  is  made  righteous  by  the  law,  it  is 
evident ;  not  only  thereby,  that  the  righteous  liveth  by  faith  : 
but  also  hereby,  that  no  mortal  man  is  able  to  fulfil  all  that 
the  law  of  both  the  tables  commands.  For  we  have  hin- 
derances  that  strive  against  the  law  ;  as  the  weakness  of  the 
flesh,  froward  appetite,  and  lust  naturally  engendered.  As 
for  sacrifices,  cleansings,  washings,  and  other  ceremonies 
of  the  law,  they  were  but  shadows,  likenesses,  images,  and 
figures  of  the  true  and  everlasting  sacrifice  of  Jesus  Christ, 
done  upon  the  cross.  By  the  benefit  whereof  alone,  all  the 
uins  of  all  believers,  even  from  the  beginning  of  the  world, 


56  King  Edward  VI.— Short  Catechism. 

are  pardoned  by  the  only  mercy  of  God,  and  by  no  desert 
of  ours. 

M.  I  hear  not  yet,  why  Almighty  God's  will  was,  to  de 
clare  his  secret  pleasure  to  one  people  alone,  which  was  the 
Israelites. 

8.  Truly,  that  had  I  almost  forgotten.  I  suppose  it  was 
not  done,  as  though  the  law  of  the  ten  commandments  did 
not  belong  generally  to  all  men  :  forasmuch  as  the  Lord 
our  God  is  not  only  the  God  of  the  Jews,  but  also  of  the 
Gentiles.  But  rather,  this  was  meant  thereby,  that  the 
true  Messiah,  which  is  our  Christ,  might  be  known  at  his 
coming  into  the  world  ;  who  must  needs  have  been  born 
of  that  nation,  and  none  other,  for  true  performance  of  the 
promise.  For  the  which  cause,  God's  pleasure  was  to  ap 
point  out  for  himself  one  certain  people,  holy,  sundered 
from  the  rest,  and,  as  it  were,  peculiarly  his  own  ;  that  by 
this  means  his  divine  word  might  be  continually  kept  holy, 
.pure,  and  uncorrupted. 

M.  Hitherto  thou  hast  well  satisfied  me,  dear  son  :  now 
let  us  come  to  the  Christian  confession,  which  I  will  that 
thou  plainly  rehearse  unto  me. 

S.  It  shall  be  done.  "I  believe  in  God,  the  Father 
Almighty ;  Maker  of  heaven  and  earth.  And  in  Jesus 
Christ,  his  only  Son,  our  Lord :  which  was  conceived  by 
the  Holy  Ghost :  born  of  the  virgin  Mary  :  suffered  under 
Pontius  Pilate  :  was  crucified  :  dead  and  buried.  He  went 
down  to  hell :  the  third  day  he  rose  again  from  the  dead. 
He  went  up  to  heaven  :  sitteth  on  the  right  hand  of  God, 
the  Father  almighty:  from  thence  shall  he  come,  to  judge 
the  quick  and  the  dead.  I  believe  in  the  Holy  Ghost.  I 
believe  the  holy  universal  church  ;  the  communion  of  saints  ; 
the  forgiveness  of  sins  ;  the  rising  again  of  the  flesh  ;  and 
the  life  everlasting." 

M.  All  these,  my  son,  thou  hast  rehearsed  generally  and 
shortly.  Therefore,  thou  shall  do  well  to  set  out  largely 
all  that  thou  hast  spoken  particularly  ;  that  I  may  plainly 
perceive  what  thy  belief  is  concerning  each  of  them.  And 
first,  I  would  hear  of  the  knowledge  of  God ;  afterwards, 
of  the  right  serving  of  him. 

•S.  I  will  with  a  good  will  obey  your  pleasure,  dear 
master,  as  far  as  my  simple  knowledge  will  suffer  me. 
Above  all  things  we  must  stedfastly  believe  and  hold ;  that 
God  almighty,  the  Father,  in  the  beginning,  and  of  nothinir, 
made  and  fashioned  this  whole  frame  of  the  world ;  and 


The  Creed. — God's  image  defaced  in  man.          57 

all  things  whatsoever  are  contained  therein ;  and  that  they 
all  are  made  by  the  power  of  his  word,  that  is,  of  Jesus 
Christ,  the  Son  of  God  ;  which  is  sufficiently  approved  by 
witness  of  scriptures.  Moreover,  that  when  he  had  thus 
shapen  all  creatures,  he  ruled,  governed,  and  saved  them 
by  his  bounty  and  liberal  hand  ;  hath  ministered,  and  yet 
also  ministereth  most  largely,  all  that  is  needful  for  main 
tenance  and  preserving  of  our  life  ;  that  we  should  so  use 
them,  as  behoves  mindful  and  godly  children. 

M.  Why  dost  thou  call  God,  Father? 
•S.  For  two  causes ;  the  one,  for  that  he  made  us  all  at 
the  beginning,  and  gave  life  unto  us  all.  The  other  is 
more  weighty,  for  that  by  his  Holy  Spirit  and  by  faith  he 
hath  begotten  us  again ;  making  us  his  children ;  giving 
us  his  kingdom  and  the  inheritance  of  life  everlasting,  with 
Jesus  Christ,  his  own  true  and  natural  Son. 

M.  Seeing  then  God  hath  created  all  other  things  to 
serve  man,  and  made  man  to  obey,  honour,  and  glorify 
him  ;  what  canst  thou  say  more  of  the  beginning  and 
making  of  man  ? 

<S.  Even  that  which  Moses  wrote.  That  God  shaped 
the  first  man  of  clay ;  and  put  into  him  soul  and  life.  Then, 
that  he  cast  Adam  into  a  dead  sleep,  and  brought  forth  a 
woman,  whom  he  drew  out  of  his  side,  to  make  her  a  com 
panion  with  him  of  all  his  life  and  wealth.  And  there 
fore  was  man  called  Adam,  because  he  took  his  beginning 
of  the  earth  ;  and  the  woman  called  Eve,  because  she  was 
appointed  to  be  the  mother  of  all  living. 

M.  What  image  is  that,  after  the  likeness  whereof  thou 
sayest  that  man  was  made  ? 

8.  That  is  most  absolute  righteousness,  and  perfect  holi 
ness  ;  which  most  nearly  belongeth  to  the  very  nature  of 
God,  and  most  clearly  appeared  in  Christ,  our  new  Adam. 
Of  the  which  in  us,  there  scarcely  are  to  be  seen  any 
sparkles. 

M.  What !  are  there  scarcely  to  be  seen  ? 

S.  It  is  true.  For  they  do  not  now  so  shine,  as  they 
did  in  the  beginning,  before  man's  fall ;  forasmuch  as  man, 
by  the  darkness  of  sins  and  mist  of  errors,  hath  corrupted 
the  brightness  of  this  image.  In  such  sort  hath  God  in 
his  wrath  wreaked  him  upon  the  sinful  man. 

M.  But,  1  pray  thee,  tell  me,  wherefore  came  it  thus  to 
pass? 

•S  I  will  show  you.     When  the  Lord  God  had  made  the 


b8  King  Edward  VI. — Short  Catechism. 

frame  of  this  world,  he  himself  planted  a  garden,  full  of 
delight  and  pleasure,  in  a  certain  place  eastward,  and  called 
it  Eden.  Wherein,  beside  other  passing  fair  trees,  not  far 
from  the  midst  of  the  garden,  was  there  one  especially, 
called  the  tree  of  life,  and  another,  called  the  tree  of  know 
ledge  of  good  and  evil. 

Herein  the  Lord,  of  his  singular  love,  placed  man  ;  and 
committed  unto  him  the  garden  to  dress,  and  look  unto ; 
giving  him  liberty  to  eat  of  the  fruits  of  all  the  trees  of 
paradise,  except  the  fruit  of  the  tree  of  knowledge  of  good 
and  evil.  The  fruit  of  this  tree,  if  ever  he  tasted,  he  should 
without  fail  die  for  it.  But  Eve,  deceived  by  the  devil 
counterfeiting  the  shape  of  a  serpent,  gathered  of  the  for 
bidden  fruit;  which  was  for  the  fairness  to  the  eye  to  be 
desired  ;  for  the  sweetness  in  taste  to  be  reached  at ;  and 
pleasant  for  the  knowledge  of  good  and  evil ;  and  she  ate 
thereof,  and  gave  unto  her  husband  to  eat  of  the  same. 
Which  doing,  they  both  immediately  died;  that  is  to  say, 
were  not  only  subject  to  the  death  of  the  body,  but  also 
lost  the  life  of  the  soul,  which  is  righteousness. 

And  forthwith,  the  image  of  God  was  defaced  in  them  ; 
and  the  most  beautiful  proportion  of  righteousness,  holi 
ness,  truth,  and  knowledge  of  God,  was  confounded,  and 
in  a  manner  utterly  blotted  out.  There  remained  the 
earthly  image,  joined  with  unrighteousness,  guile,  fleshly 
mind,  and  deep  ignorance  of  godly  and  heavenly  things. 
Hereof  grew  the  weakness  of  our  flesh  ;  hereof  came  this 
corruption,  and  disorder  of  lusts  and  affections  ;  hereof 
came  that  pestilence  ;  hereof  came  that  seed  and  nourish 
ment  of  sins,  wherewith  mankind  is  infected,  and  it  is 
called  sin  original.  Moreover,  thereby  nature  was  so  cor 
rupted,  and  overthrown,  that  unless  the  goodness  and  mercy 
of  almighty  God  had  holpen  us  by  the  medicine  of  grace, 
even  as  in  body  we  are  thrust  down  into  all  wretchedness 
of  death  ;  so,  must  it  needs  have  been,  that  all  men,  of  all 
sorts,  should  be  thrown  into  everlasting  punishment,  and 
fire  unquenchable. 

M.  Oh  the  unthankfulness  of  men!  But  what  hope  had 
our  first  parents,  and  from  thenceforth  the  rest,  whereby 
they  were  relieved  ? 

S.  When  the  Lord  God  had  both  with  words  and  deeds 
chastised  Adam  and  Eve,  for  he  thrust  them  both  out  of 
the  garden  with  a  most  grievous  reproach,  he  then  cursed 
the  serpent,  threatening  him,  that  the  time  should  one  day 


Original  sin. — T/ie  means  of  redemption.  59 

come,  when  the  Seed  of  the  woman  should  break  his  nead. 
Afterwards,  the  Lord  God  established  that  same  glorious 
and  most  bountiful  promise :  first,  with  a  covenant  made 
between  him  and  Abraham,  by  circumcision,  and  in  Isaac 
his  son;  then  again,  by  Moses;  last  of  all,  by  the  oracles 
of  the  holy  prophets. 

M.  What  meaneth  the  serpent's  head,  and  that  Seed  which 
God  speaketh  of? 

S.  In  the  serpent's  head  lieth  all  his  venom,  and  the 
whole  pith  of  his  life  and  force.  Therefore,  do  I  take  the 
serpent's  head  to  betoken  the  whole  power  and  kingdom, 
or  more  truly,  the  tyranny  of  the  old  serpent,  the  devil. 
The  Seed,  as  St.  Paul  does  plainly  teach,  is  Jesus  Christ, 
the  Son  of  God,  very  God  and  very  man ;  conceived  by 
the  Holy  Ghost,  of  Mary,  the  blessed,  pure,  and  undefiled 
maid  ;  and  was  so  born  and  fostered  by  her,  as  other  babes 
are,  saving  that  he  was  most  far  from  all  infection  of  sin. 

M.  All  these  foundations  that  thou  hast  laid,  are  most 
true.  Now,  therefore,  let  us  go  forward  to  those  his  doings, 
wherein  lieth  our  salvation  and  conquest  against  that  old 
serpent. 

S.  It  shall  be  done,  good  master.  After  that  Christ 
Jesus  had  delivered  in  charge  to  his  apostles  that  most 
joyful,  and  in  all  points  heavenly  doctrine,  the  gospel, 
which,  in  Greek,  is  called  euangelion,  in  English,  good 
tidings,  and  had,  as  by  sealing,  established  the  same  with 
tokens,  and  miracles  innumerable,  whereof  all  his  life  was 
full ;  at  length  was  he  sore  scourged,  mocked  with  scorning, 
and  spitting  in  his  face  ;  last  of  all,  his  hands  and  feet 
bored  through  with  nails ;  and  he  fastened  to  a  cross. 
Then  he  truly  died,  and  was  truly  buried  ;  that  by  his  most 
sweet  sacrifice  he  might  pacify  his  Father's  wrath  against 
mankind  ;  and  subdue  him  by  his  death  who  had  the  au 
thority  of  death,  which  was  the  devil.  Forasmuch,  not  only 
the  living,  but  also  the  dead,  were  they  in  hell,  or  else 
where,  they  all  felt  the  power  and  force  of  this  death  ;  to 
whom,  lying  in  prison,  as  Peter  saith,  Christ  preached, 
though  dead  in  body,  yet  alive  in  spirit. 

The  third  day  after,  he  uprose  again,  alive  in  body  also, 
and  with  many  notable  proofs,  the  space  of  forty  days  he 
abode  among  his  disciples,  eating  and  drinking  with  them. 
In  whose  sight  he  was  conveyed  away  in  a  cloud  up  into 
heaven  ;  or  rather,  above  all  heavens  ;  where  he  now  sitteili 
at  the  right  hand  of  God  the  Father ;  being  made  LorJ 


60  King  Edward  VI.— Short  Catechism. 

of  ;ill  things,  be  they  in  heaven,  or  in  earth  ;  King  of  all 
kinns;  our  everlasting  and  only  high  Bishop;  our  onlj 
Mediator:  only  Peacemaker  between  God  and  men.  Now, 
since  that  he  is  entered  into  his  glorious  majesty,  by  send- 
ing  down  his  Holy  Spirit  unto  us,  as  he  promised,  he 
lighteneth  our  dark  blindness  ;  moveth,  ruleth,  teacheth, 
cleanseth,  comforteth,  and  rejoiceth  our  minds,  and  so  will 
he  still  continually  do  ;  till  the  end  of  the  world. 

M.  Well,  I  see,  thou  hast  touched  the  chief  articles  of 
our  religion,  and  hast  set  out,  as  in  a  short  abridgement, 
the  creed  that  thou  didst  rehearse.  Now  therefore,  I  will 
demand  of  thee  questions  of  certain  points. 

5f.  Do  as  shall  please  you,  master ;  for  you  may  more 
perfectly  instruct  me  in  those  things  that  I  do  not 
thoroughly  understand,  and  put  me  in  remembrance  of  that 
I  have  forgotten  ;  and  print  in  my  mind  deeper  such  things, 
as  have  not  taken  stedfast  hold  therein. 

M.  Tell  me  then.  If  by  his  death  we  get  pardon  of  our 
sins  ;  was  not  that  enough,  but  that  he  must  also  rise  again 
from  the  dead  ? 

•SL  It  was  not  enough,  if  you  have  respect  either  to  him 
or  to  us.  For  unless  he  had  risen  again,  he  should  not  be 
taken  for  the  Son  of  God.  For  which  cause  also,  while  he 
birjg  upon  the  cross,  they,  that  saw  him,  upbraided  him 
nnd  said,  "  He  hath  saved  others,  but  cannot  save  himself; 
let  him  now  come  down  from  the  cross,  and  we  will  believe 
him."  But  now,  uprising  from  the  dead  to  everlasting 
continuance  of  life,  he  hath  showed  a  much  greater  power 
of  his  Godhead,  than  if,  by  coming  down  from  the  cross, 
he  had  fled  from  the  terrible  pains  of  death.  For  to  die  is 
common  to  all  men,  but  to  loose  the  bonds  of  death,  and 
by  his  own  power  to  rise  again,  that  properly  belongeth  to 
Jesus  Christ,  the  only  begotten  Son  of  God,  the  only  author 
of  life. 

Moreover,  it  was  necessary  that  he  should  rise  again 
with  glory,  that  the  sayings  of  David  and  other  prophets  of 
God  might  be  fulfilled,  which  told  before,  that  neither  his 
body  should  sec  corruption,  nor  his  soul  be  left  in  hell.  As 
tor  us,  we  neither  h:id  been  justified,  nor  had  any  hope  left 
fo  ri«e  again,  had  not  he  risen  again,  as  Paul  in  divers 
places  plainly  shows.  For,  if  he  had  remained  in  the  prison 
=  'f  death,  in  the  grave,  and  been  holden  in  corruption,  as 
all  men  beside,  how  could  we  have  hoped  for  safety  by 
him,  who  saved  not  himself?  It  was  meet  therefore  and 


How  Christ  is  absent  and  present  in  the  world.       61 

needful  for  the  part  that  he  had  in  hand,  and  for  the  chie' 
stay  of  our  safeguard,  that  Christ  should  first  deliver  him 
self  from  death,  and  afterwards  assure  us  of  safety  by  his 
uprising  again. 

M.  Thou  hast  touched,  my  son,  the  chief  cause  of  Christ's 
rising  again.  Now  would  I  fain  hear  thy  mind  of  his  going 
up  into  heaven.  What  answer  thinkest  thou  is  to  be 
made  to  them  that  say,  it  had  been  better  for  him  to  tarry 
here  with  us  now  present  to  rule  and  govern  us  ?  For  be 
sides  other  diverse  causes,  it  is  likely  that  the  love  of  the 
people  toward  their  prince,  especially  being  good  and  gra 
cious,  should  grow  the  greater  by  his  present  company. 

S.  All  these  things  which  he  should  do  if  present,  that  is 
to  say,  if  he  were  in  company  among  us,  he  doth  them 
absent.  He  ruleth,  maintaineth,  strengthened,  defcndeth, 
rebuketh,  punisheth,  correcteth,  and  performeth  all  such 
things,  as  do  become  such  a  prince,  or  rather  God  himself. 
All  those  things,  I  say,  he  performeth,  which  belong  either 
to  our  need  or  profit,  honour  or  commodity. 

Besides  this,  Christ  is  not  altogether  so  absent  from  the 
world,  as  many  suppose.  For  albeit  the  substance  of  his 
body  be  taken  up  from  us  ;  yet  is  his  Godhead  perpetually 
present  with  us,  although  not  subject  to  the  sight  of  our 
eyes.  For  things  that  are  not  bodily,  cannot  be  perceived 
by  any  bodily  mean.  Who  ever  saw  his  own  soul  ?  No 
man.  Yet  what  is  there  more  present,  or  what  to  each 
man  nearer,  than  his  own  soul?  Spiritual  things  are  not 
to  be  seen,  but  with  the  eye  of  the  Spirit.  Therefore  he, 
that  in  earth  will  see  the  Godhead  of  Christ,  let  him  open 
the  eyes,  not  of  his  body,  but  of  his  mind,  but  of  his  faith, 
and  he  shall  see  Him  present,  whom  eye  hath  not  seen  ;  he 
shall  see  Him  present,  and  in  the  midst  of  them,  whereso 
ever  two  or  three  be  gathered  together  in  his  name  ;  he 
shall  see  Him  present  with  us,  even  unto  the  end  of  the 
world.  What  said  I  ?  Shall  he  see  Christ  present?  Yea,  he 
shall  both  see  and  feel  him,  dwelling  within  himself  in  such 
sort,  as  he  doth  his  own  proper  soul.  For  Christ  dwelleth 
and  abideth  in  the  mind  and  heart  of  him  who  fasteneth 
all  his  trust  in  him. 

M.  Very  well ;  but  our  confession  is,  that  he  is  ascended 
up  into  heaven.  Tell  me,  therefore,  how  that  is  to  be  un 
derstood  ? 

S.  So  use  we  commonly  to  say  of  him  that  has  attained 
to  any  high  degree  or  dignity,  that  he  is  ascended  up,  or 


62  King  Edward  VI. — Short  Catechism. 

advanced  into  some  high  room,  some  high  place  or  stale ; 
because  he  hath  changed  his  former  case,  and  is  become  of 
more  honour  than  the  rest.  la  such  a  case  is  Christ  gone 
up,  as  he  before  came  down.  He  came  down  from  highest 
honour  to  deepest  dishonour,  even  the  dishonour  and  vile 
state  of  a  servant,  and  of  the  cross.  And  likewise,  after 
wards  he  went  up  from  the  deepest  dishonour,  to  the  high 
est  honour,  even  that  same  honour  which  he  had  before. 
His  going  up  into  heaven,  yea,  above  all  heavens,  to  the 
very  royal  throne  of  God,  must  needs  be  evident  by  most 
just  reason,  that  his  glory  and  majesty  might  in  comparison 
agreeably  answer  to  the  proportion  of  his  baseness  and  re 
proachful  estate.  This  Paul  teaches  us,  in  his  writings  to 
the  Philippians,  He  became  obedient  even  unto  death ; 
yea,  the  very  death  of  the  cross.  Wherefore,  God  hath 
botli  advanced  him  to  the  highest  state  of  honour ;  and 
also  given  him  a  name  above  all  names  ;  that  at  the  name 
..of  Jesus  every  knee  should  bow,  of  all  things  in  heaven, 
earth,  and  hell. 

But  although  he  is  already  gone  up  into  heaven,  never 
theless,  by  his  nature  of  Godhead,  and  by  his  Spirit,  he 
shall  always  be  present  in  his  church,  even  to  the  end  of 
the  world.  Yet  this  proves  not  that  he  is  present  among 
us  in  his  body.  For  his  Godhead  hath  one  property,  his 
manhood  another.  His  manhood  was  created,  his  God 
head  uncreated.  His  manhood  is  m  some  one  place  of 
heaven ;  his  Godhead  is  in  such  sort  each-where,  that  it 
filleth  both  heaven  and  earth. 

But  to  make  this  point  plainer,  by  a  similitude,  or  com 
paring  of  like  to  like,  there  is  nothing  that  doth  more 
truly,  like  a  shadow,  express  Christ,  than  the  feun,  lor  it  is 
a  fit  image  of  the  light  and  brightness  of  Christ.  The  sun 
alway  keeps  the  heavens,  yet  do  we  say,  that  it  is  present 
also  in  the  world ;  for  without  light  there  is  nothing  pre 
sent,  that  is  to  say,  nothing  to  be  seen  of  any  man ;  for  the 
sun  with  his  light  full  fills  all  things.  So,  Christ  is  lifted  up 
above  all  heavens,  that  he  may  be  present  with  all,  and 
fully  furnishes  all  things,  as  St.  Paul  doth  say. 

But  as  touching  the  bodily  presence  of  Christ  here  in 
earth,  if  it  be  lawiul  to  place  in  comparison  great  things 
with  small,  Christ's  body  is  present  to  our  faith  ;  as  the  sun, 
when  it  is  seen,  is  present  to  the  eye :  the  body  whereof, 
although  it  do  not  bodily  touch  the  eye,  nor  be  presently 
with  it  together  here  in  earth  ;  yet  is  it  present  to  the  sight, 


Our  profit  by  Christ's  ascension.  63 

notwithstanding  so  large  a  distance  of  space  between.  So, 
Christ's  body,  which  at  his  glorious  going  up  was  conveyed 
from  us  ;  which  hath  left  the  world,  and  is  gone  unto  his 
Father ;  is  a  great  way  absent  from  our  mouth,  even  when 
we  receive  with  our  mouth  the  holy  sacrament  of  his  body 
and  blood.  Yet  is  our  faith  in  heaven,  and  beholds  that 
Sun  of  righteousness,  and  is  present  together  with  him  in 
heaven,  in  such  sort  as  the  sight  is  in  heaven  with  the  body 
of  the  sun  ;  or  in  earth  the  sun  with  the  sight.  And  as 
the  sun  is  present  to  all  things  by  his  light ;  so  is  Christ 
also  in  his  Godhead.  Yet  neither  can  the  light  of  the  sun 
be  sundered  from  the  body ;  nor  from  his  immortal  body 
the  Godhead  of  Christ.  We  must  therefore  so  say,  that 
Christ's  body  is  in  some  one  place  of  heaven,  and  his  God 
head  every  where,  that  we  neither  of  his  Godhead  make  a 
body,  nor  of  his  body,  a  God. 

M.  I  see,  my  son,  thou  art  not  ignorant  after  what  sort 
Christ  is  rightly  said  to  be  from  us  in  body,  and  with  us  in 
spirit.  But  this  one  thing  would  I  know  of  thee.  Why  is 
Christ  our  Lord  thus  conveyed  away  from  the  sight  of  our 
eyes,  and  what  profit  we  take  by  his  going  up  to  heaven  ? 

S.  The  chief  cause  thereof  was  to  pluck  out  of  us  that 
false  opinion,  which  sometime  deceived  the  apostles  them 
selves  ;  that  Christ  should  in  earth  visibly  reign,  as  kings 
and  ruffling*  princes  of  the  world.  This  error  he  minded 
to  have  utterly  suppressed  in  us,  and  that  we  should  think 
his  kingdom  to  consist  in  higher  things.  Which  he  there 
fore  thought  fitter,  because  it  was  more  for  our  commodity 
and  profit  that  some  such  kingdom  should  be  set  up,  as 
the  foundations  thereof  should  rest  upon  our  faith.  Where 
fore,  it  was  necessary  that  he  should  be  conveyed  away 
from  us,  past  perceiving  of  all  bodily  sense ;  that  by  this 
means  our  faith  might  be  stirred  up,  and  exercised  to  con 
sider  his  government  and  providence,  whom  no  sight  of 
bwlily  eyes  can  behold. 

And  forasmuch  as  he  is  not  king  of  some  one  country 
alone,  but  of  heaven  and  earth,  of  quick  and  dead,  it  was 
most  convenient  that  his  kingdom  should  be  otherwise 
governed,  than  our  senses  may  attain  unto.  For  else  he 
should  have  been  constrained,  sometimes  to  be  carried  up 
to  heaven,  sometimes  to  be  driven  down  to  the  earth ;  to 
remove  sometimes  into  one  country,  sometimes  into  another  : 
and,  like  an  earthly  prince,  to  be  carried  hither  and  thither, 
*  Proud,  turbulent. 


64  King  Edward  VI. — Short  Catechism. 

by  divers  changes  of  affairs.    For  he  could  not  be  presently 
with  all  at  once,  unless  his  body  were  so  turned  into  God 
head,  that  he  might  be  in  all,  or  in  many  places  together  ; 
as  Eutyches,  and  certain  like  heretics,  held  opinion. 

If  it  so  were,  that  he  might  be  each  where  present  with 
all,  at  one  very  instant  of  time  ;  then  were  he  not  man, 
but  a  ghost :  neither  should  he  have  had  a  true  body,  but 
a  fantastical:  whereof  should  have  sprung  forthwith  a 
thousand  errors  ;  all  which  he  hath  despatched  by  carrying 
his  body  up  whole  to  heaven.  In  the  mean  season  he,  re 
maining  invisible,  governeth  his  kingdom  and  common 
wealth,  that  is,  his  church,  with  sovereign  wisdom  and  power. 
It  is  for  men  to  rule  their  commonwealths  by  a  certain  civil 
policy  of  men  ;  but  for  Christ  and  God,  by  a  heavenly  God 
like  order. 

But  all  that  I  have  hitherto  said,  contains  but  a  small 
parcel  of  the  profit  that  we  take  by  the  carrying  up  of 
^Christ's  body  into  heaven.  For  there  are  many  more  things 
that  here  might  be  rehearsed,  whereof  large  store  of  fruit 
is  to  be  gathered.  But  especially  this  may  not  be  left  un 
spoken — that  the  benefits  are  such  and  so  great,  which 
come  unto  us  by  the  death,  rising  again,  and  going  up  of 
Christ,  as  no  tongue  either  of  men  or  angels  is  able  to  ex 
press.  And  that  you  may  know  my  mind  herein,  I  will 
rehearse  certain  of  the  chief;  whereunto,  as  it  were  two 
principal  points,  the  rest  may  be  applied. 

I -say  therefore,  that  both  by  these  and  other  doings  o'f 
Christ,  two  commodities  do  grow  unto  us  ;  the  one,  that  all 
the  things  that  ever  he  hath  done  for  our  profit  and  be 
hoof,  he  hath  done  them,  so  that  they  are  as  well  our  own, 
if  we  will  cleave  thereuuto  with  stedfast  and  lively  faith,  as 
if  we  had  done  them  ourselves. 

He  was  nailed  to  the  cross ;  we  were  also  nailed  with 
him,  and  in  him  our  sins  were  punished.  He  died  and 
was  buried  ;  we  likewise  with  our  sins  are  dead  and  buried, 
and  that  in  such  sort,  that  all  remembrance  of  our  sins  is 
utterly  taken  out  of  mind.  He  is  risen  again,  and  we  are 
also  risen  again  with  him ;  that  is,  are  so  made  partakers 
of  his  rising  again  and  life,  that  from  henceforth  death 
hath  no  more  rule  over  us.  For  the  same  Spirit  is  in  us, 
that  raised  up  Jesus  from  the  dead.  Finally,  as  he  is  gone 
ui>  into  heavenly  glory,  so  are  we  lifted  up  with  ^him.  Al 
beit  that  these  things  do  not  now  appear,  yet  then  shall 
they  all  be  brought  to  light,  when  Christ,  the  Light  of  the 


Christ  an  example  of  life  unto  us.  65 

world,  shall  show  himself  in  his  glory,  in  whom  all  our 
bliss  is  laid  up  in  store.  Moreover,  by  his  going  up  are 
granted  us  the  gifts  of  the  Holy  Ghost ;  as  Paul  doth 
sufficiently  witness,  Eph.  iv. 

The  other  benefit  which  we  take  by  the  doings  of  Christ 
is,  that  Christ  is  set  lor  an  example  unto  us,  to  frame  our 
lives  thereafter.  If  Christ  hath  been  dead  ;  if  he  hath  been 
buried  for  sin  ;  he  was  so  but  once.  If  he  be  risen  again ; 
if  he  be  gone  up  to  heaven  ;  he  is  but  once  risen,  but  once 
gone  up.  From  henceforth  he  dieth  no  more,  but  liveth 
with  God,  and  reigneth  in  everlasting  continuance  of  glory. 
So,  if  we  are  dead  ;  if  we  are  buried  to  sin  ;  how  shall  we 
hereafter  live  in  the  same?  If  we  are  risen  again  with 
Christ ;  if  by  stedfast  hope  we  live  now  in  heaven  with 
him  ;  heavenly  and  godly  things,  not  earthly  and  frail,  we 
ought  to  set  our  care  upon.  And  even  as  heretofore  we 
have  borne  the  image  of  the  earthly  man ;  so,  from  hence 
forward  let  us  bear  the  image  of  the  heavenly. 

As  the  Lord  Christ  never  ceases  to  do  us  good,  by  be 
stowing  upon  us  his  Holy  Spirit,  by  garnishing  his  church 
with  so  many  notable  gifts,  and  by  perpetually  praying  to 
his  Father  for  us  ;  like  reason  ought  to  move  us  to  aid  our 
neighbour  with  all  our  endeavour,  to  maintain,  as  much  as 
in  us  lies,  the  bond  of  charity.  And  to  honour  Christ  our 
Lord  and  Saviour ;  not  with  wicked  traditions  and  cold 
devices  of  men,  but  with  heavenly  honour  and  spiritual 
indeed,  most  fit  for  us  that  give  it,  and  him  that  shall  receive 
it;  even  as  he  hath  honoured  and  doth  honour  his  Father: 
for  he  that  honoureth  him,  honoureth  also  the  Father ;  of 
which  he  himself  is  a  substantial  witness. 

M.  The  end  of  the  world,  holy  scripture  calls  the  fulfilling 
and  performance  of  the  kingdom  and  mystery  of  Christ, 
and  the  renewing  of  all  things.  For,  says  the  apostle  Peter, 
2  Pet.  iii.  We  look  for  a  new  heaven  and  a  new  earth,  ac 
cording  to  the  promise  of  God  :  wherein  dwelleth  righteous 
ness.  And  it  seems  reason  that  corruption,  unstedfast 
change,  and  sin,  whereunto  the  whole  world  is  subject, 
should  at  length  have  an  end.  Now,  by  what  way,  and 
what  fashion  of  circumstances,  these  things  shall  come  to 
pass,  I  would  fain  hear  thee  tell. 

S.  I  will  tell  you,  as  well  as  I  can,  according  to  the  wit 
ness  of  the  same  apostle  ;  The  heavens  shall  pass  away 
like  a  storm :  the  elements  shall  melt  away  :  the  earth  and 
all  the  works  therein  shall  be  .consumed  with  fire  :  as  though 


C6  King  Edward  VI.— Short  Catechism 

he  should  say,  As  gold  is  wont  to  be  fined,  so  shall  the 
whole  world  be  purified  with  fire,  and  be  brought  to  its 
full  perfection.  The  lesser  world,  which  is  man,  following 
the  same,  shall  likewise  be  delivered  from  corruption  and 
change.  And  so  for  man  this  greater  world,  which  for  his 
sake  was  first  created,  shall  at  length  be  renewed,  and  be 
clad  with  another  hue,  much  more  pleasant  and  beautiful. 

M.  What  then  remaineth  ? 

S.  The  last  and  general  doom.  For  Christ  shall  come  : 
at  whose  voice  all  the  dead  shall  rise  again,  perfect  and 
sound,  both  in  body  and  soul.  The  whole  world  shall  be 
hold  him  sitting  in  the  royal  throne  of  his  majesty :  and 
after  the  examination  of  every  man's  conscience,  the  last 
sentence  shall  be  pronounced.  Then  the  children  of  God 
shall  be  in  perfect  possession  of  that  kingdom  of  freedom 
from  death,  and  of  everlasting  life,  which  was  prepared  for 
them,  before  the  foundations  of  the  world  were  laid.  And 
they  shall  reign  with  Christ  for  ever.  But  the  ungodly, 
who  believed  not,  shall  be  thrown  from  thence  into  everlast 
ing  fire,  appointed  for  the  devil  and  his  angels. 

M.  Thou  hast  said  enough  of  the  again  rising  of  the 
dead.  Now,  it  remains  that  thou  speak  of  the  holy  church  ; 
whereof  I  would  very  fain  hear  thy  opinion. 

S.  I  will  rehearse  that  in  few  words  shortly,  which  the 
holy  scriptures  set  out  at  large  and  plentifully.  Before  that 
the  Lord  God  had  made  the  heaven  and  earth,  he  deter 
mined  to  have  for  himself  a  most  beautiful  kingdom  and 
holy  commonwealth.  The  apostles  and  the  ancient  fathers 
that  wrote  in  Greek,  called  it  Ecclesia,  in  English,  a  con 
gregation  or  assembly :  into  which  he  hath  admitted  an 
infinite  number  of  men,  that  should  all  be  subject  to  one 
King,  as  their  sovereign  and  only  one  head :  him  we  call 
Christ,  which  is  as  much  as  to  say,  Anointed.  For  the  high 
bishops,  and  kings  among  the  Jews,  who  in  figure  be 
tokened  Christ,  whom  the  Lord  anointed  with  his  Holy 
Spirit,  were  wont  by  God's  appointment,  at  their  consecra 
tion,  to  have  material  oil  poured  on  them. 

To  the  furnishing  of  this  commonwealth  belong  all  they, 
as  many  as  do  truly  fear,  honour,  and  call  upon  God,  wholly 
applying  their  mind  to  holy  and  godly  living  :  and  all  those 
that,  putting  all  their  hope  and  trust  in  him,  do  assuredly 
look  for  the  bliss  of  everlasting  life.  But  as  many  as  are 
in  this  faith  stedfast,  were  forechosen,  predestinated,  and 
appointed  out  to  everlasting  life,  before  the  world  was  made. 


Justification  by  faith.   True  faith  and  works  inseparable.  67 

Witness  hereof,  they  have  within  in  their  hearts  the  Spirit 
of  Christ,  the  author,  earnest,  and  unfailable  pledge  of  their 
faith.  Which  faith  only  is  able  to  perceive  the  mysteries 
of  God  :  only  bringeth  peace  unto  the  heart :  only  taketh 
hold  on  the  righteousness  that  is  in  Christ  Jesus. 

M.  Doth  then  the  Spirit  alone,  and  faith,  sleep  we  ever 
so  soundly,  or  stand  we  ever  so  reckless  and  slothful,  so 
work  all  things  for  us,  as  without  any  help  of  our  own  to 
carry  us  idle  up  to  heaven  ? 

S>.  I  use,  master,  as  you  have  taught  me,  to  make  a 
difference  between  the  cause  and  the  effects.  The  first, 
principal,  and  most  perfect  cause  of  our  justifying  and 
salvation,  is  the  goodness  and  love  of  God ;  whereby  he 
chose  us  for  his,  before  he  made  the  world.  After  that, 
God  gnmteth  us  to  be  called  by  the  preaching  of  the  gospel 
of  Jesus  Christ,  when  the  Spirit  of  the  Lord  is  poured  into 
us  ;  by  whose  guiding  and  governance  we  are  led  to  settle 
our  trust  in  God,  and  hope  for  the  performance  of  all  his 
promises.  With  this  choice  is  joined,  as  companion,  the 
mortifying  of  the  old  man  ;  that  is,  of  our  affections  and 
lusts. 

From  the  same  Spirit  also  cometh  our  sanctification,  the 
love  of  God  and  of  our  neighbour,  justice,  and  uprightness 
of  life.  Finally,  to  say  all  in  sum,  whatsoever  is  in  us,  or 
may  be  done  of  us,  pure,  honest,  true,  and  good ;  that  al 
together  springs  out  of  this  most  pleasant  root,  from  this 
most  plentiful  fountain,  the  goodness,  love,  choice,  and  un 
changeable  purpose  of  God.  He  is  the  cause,  the  rest  are 
the  fruits  and  effects.  Yet  the  goodness,  choice,  and  Spirit 
of  God,  and  Christ  himself,  are  also  causes  conjoined  and 
coupled  each  with  other ;  which  may  be  reckoned  among 
the  principal  causes  of  our  salvation.  As  oft  therefore  as 
we  use  to  say,  that  we  are  made  righteous  and  saved  by 
only  faith,  it  is  meant  thereby,  that  faith,  or  rather  trust 
alone,  doth  lay  hand  upon,  understand,  and  perceive  our 
righteous-making  to  be  given  us  of  God  freely :  that  is  to 
say,  by  no  deserts  of  our  own,  but  by  the  free  grace  of  the 
almighty  Father. 

Moreover,  faith  doth  engender  in  us  the  love  of  our 
neighbour  ;  and  such  works  as  God  is  pleased  withal.  For 
if  it  be  a  lively  and  true  faith,  quickened  by  the  Holy  Ghost, 
it  is  the  mother  of  all  good  saying  and  doing.  By  this 
short  tale  is  it  evident,  whence  and  by  what  means  we  at 
tain  to  be  made  righteous.  For,  not  by  the  worthiness  of 


68  King  Edward  VI. — Short  Catechism. 

our  deservings,  were  we  either  heretofore  chosen,  or  long; 
ago  .saved  ;  but  by  the  only  mercy  of  God,  and  pure  grace 
of  Christ  our  Lord  ;  whereby  we  were  in  him  made  to  those 
good  works,  that  God  hath  appointed  for  us  to  walk  in. 
And  although  good  works  cannot  deserve  to  make  us 
righteous  before  God  ;  yet  do  they  so  cleave  unto  faith,  that 
neither  can  faith  be  found  without  them,  nor  good  works  be 
any  where  without  faith. 

M.  I  like  very  well  this  short  declaration  of  faith  and 
works  ;  for  Paul  plainly  teaches  the  same.  But  canst  thou 
yet  further  depaint*  me  out  that  congregation,  which  thou 
callest  a  kingdom,  or  commonwealth  of  Christians  :  and  so 
set  it  out  before  mine  eyes,  that  it  may  severally  and 
plainly  be  known  asunder  from  each  other  fellowship  of 
men? 

S.  I  will  prove  how  well  I  can  do  it.  Your  pleasure  is, 
master,  as  I  take  it,  that  I  point  you  out  some  certain  con 
gregation,  that  may  be  seen. 

M.  That  it  is  indeed ;  and  so  it  shall  be  good  for  you 
to  do. 

S.  That  congregation  is  nothing  else  but  a  certain  mul 
titude  of  men  ;  which,  wheresoever  they  are,  profess  the 
pure  and  upright  learning  of  Christ,  and  that  in  such  sort 
as  it  is  faithfully  set  forth  in  the  holy  testament  by  the 
evangelists  and  apostles  ;  which  in  all  points  are  governed 
and  ruled  by  the  laws  and  statutes  of  their  King  and  High 
bishop,  Christ,  in  the  bond  of  charity ;  which  use  his  holy 
mysteries,  that  are  commonly  called  sacraments,  with  such 
pureness  and  simplicity,  as  touching  their  nature  and  sub 
stance,  as  the  apostles  of  Christ  used,  and  left  behind  in 
writing. 

The  marks  therefore  of  this  church  are  ;  first,  pure 
preaching  of  the  gospel ;  then  brotherly  love,  out  of  which, 
as  members  all  out  of  one  body,  spring  good  will  of  each 
to  the  other :  thirdly,  upright  and  uncorrupted  use  of  the 
Lord's  sacraments,  according  to  the  ordinance  of  the  gospel : 
last  of  all,  brotherly  correction  and  excommunication,  or 
banishing  those  out  of  the  church,  that  will  not  amend 
their  lives.  This  mark  the  holy  fathers  termed  discipline. 
This  is  that  same  church  that  is  grounded  upon  the  assured 
rock,  Jesus  Christ,  and  upon  truth  in  him.  This  is  that 
same  church,  which  Paul  calls  the  pillar  and  upholding  stay 
of  truth.  To  this  church  belong  the  keys,  wherewith 
•  Describe. 


Marks  of  the  Church.— The  Holy  Ghott.  69 

heaven  is  locked  and  unlocked  ;  for  that  is  done  by  the 
ministration  of  the  word  ;  whereunto  properly  appertains 
the  power  to  bind  and  loose  ;  to  hold  for  guilty,  and  forgive 
sins.  So  that  whosoever  believe.th  the  gospel  preached  in 
this  church,  he  shall  be  saved  ;  but  whosoever  believeth 
not,  he  shall  be  damned. 

M.  Now,  would  I  fain  hear  thy  belief  of  the  Holy 
Ghost. 

S.  I  confess  him  to  be  the  third  person  of  the  Holy 
Trinity.  And  since  he  is  equal  with  the  Father  and  the 
Son,  and  of  the  very  same  nature,  he  ought  equally  to  be 
worshipped  with  them  both. 

M.  Why  is  he  called  holy  ? 

8.  Not  only  for  his  own  holiness,  but  for  that  by  him 
are  made  holy  the  chosen  of  God,  and  members  of  Christ. 
And  therefore  have  the  scriptures  termed  him  the  Spirit  of 
sanctification,  or  making  holy. 

M.  Wherein  consisteth  this  sanctification  ? 

.S.  First,  we  are  newly  begotten  by  his  inward  motion. 
And  therefore  said  Christ,  we  must  be  new-born  of  water, 
and  of  the  Spirit.  Then  by  his  inspiration  are  we  adopted, 
and  as  it  were  by  choice  made  the  children  of  God.  For 
which  cause  he  is  not  causelessly  called  the  Spirit  of  adop 
tion.  By  his  light,  are  we  enlightened  to  understand  God's 
mysteries.  By  his  judgment,  are  sins  pardoned  and  re 
tained.  By  his  power,  is  the  flesh  with  her  lusts  kept 
down  and  tamed.  By  his  pleasure,  are  the  manifold  gifts 
dealt  among  the  holy.  Finally,  by  his  means,  shall  our 
mortal  bodies  be  raised  again  to  life.  Therefore,  in  the 
Author  of  so  great  gifts,  we  do  not  without  a  cause  believe, 
honour,  and  call  upon  him. 

M.  Well,  thou  hast  now  said  sufficiently  of  the  Holy 
Ghost.  But  this  would  I  hear  of  thee,  why  it  immediately 
follows,  that  we  believe  the  holy  universal  church,  and  the 
communion  of  saints  ? 

S.  These  two  things  I  have  always  thought  to  be  most 
fitly  coupled  together.  Because  the  fellowships  and  incor 
porations  of  other  men  proceed,  and  are  governed  by  other 
means  and  policies  ;  but  the  church,  which  is  an  assembly 
of  men  called  to  everlasting  salvation,  is  both  gathered  to 
gelher,  and  governed  by  the  Holy  Ghost,  of  whom  we  even 
now  made  mention.  Which  thing,  since  it  cannot  be  per 
ceived  by  bodily  sense  or  light  of  nature,  is,  by  right  and 


70  King  Edward  VI. — Short  Catechism. 

for  good  reason,  here  reckoned  among  things  that  are 
known  by  belief. 

And  therefore,  this  calling  together  of  the  faithful  is 
called  universal,  because  it  is  bound  to  no  one  special  place. 
For  God,  throughout  all  coasts  of  the  world,  hath  them 
that  worship  him ;  which,  though  they  are  far  scattered 
asunder  by  divers  distance  of  countries  and  dominions, 
yet  are  they  members  most  nearly  joined  of  that  same  body, 
whereof  Christ  is  the  head ;  and  have  one  spirit,  faith,  sa 
craments,  prayers,  forgiveness  of  sins,  and  heavenly  bliss, 
common  among  them  all ;  and  are  so  knit  with  the  bond 
of  love,  that  they  endeavour  themselves  in  nothing  more, 
than  each  to  help  the  other,  and  to  build  together  in  Christ. 

M.  Seeing  thou  hast  already  spoken  of  the  knowledge  of 
God  and  his  members  :  I  would  also  hear  what  is  the  true 
service  of  God  ? 

S.  First,  we  must  consider  that  the  right  and  true  know 
ledge  of  God,  is  the  principal  and  only  foundation  of  God's 
service.  The  same  knowledge,  fear  doth  foster  and  main 
tain,  which  in  scriptures  is  called,  The  beginning  of  wisdom. 
Faith  and  hope  are  the  props  and  stays,  whereupon  lean 
all  the  rest  that  I  have  rehearsed.  Furthermore,  charity, 
which  we  call  love,  is  like  an  everlasting  bond,  by  the  strait 
knot  whereof  all  other  virtues  are  bound  in  one  together, 
and  their  force  increased.  These  are  the  inward  parts  of 
God's  service  ;  that  is  to  say,  which  consist  in  the  mind. 

M.  What  hast  thou  to  say  of  the  sabbath,  or  the  holy 
day,  which  even  now  thou  madest  mention  of,  among  the 
laws  of  the  first  table  ? 

S.  Sabbath  is  as  much  to  say,  as  "  rest."  It  was  ap 
pointed  for  only  honour  and  service  of  God,  and  it  is  a 
figure  of  that  rest  and  quietness  which  they  have  that  be 
lieve  in  Christ.  For  our  trust  in  Christ  doth  set  our  minds 
at  liberty  from  all  slavish  fear  of  the  law,  sin,  death,  and 
hell ;  assuring  us  in  the  mean  season,  that  by  him  we 
please  God,  and  that  he  hath  made  us  his  children,  and 
heirs  of  his  kingdom  ;  whereby  there  groweth  in  our  hearts 
peace  and  true  quietness  of  mind  ;  which  is  a  certain  fore 
taste  of  the  most  blessed  quiet,  which  we  shall  have  in  his 
kingdom. 

As  for  those  things  that  are  used  to  be  done  on  the 
sabbath  day,  as  ceremonies  and  exercises  in  the  service  of 
God,  they  are  tokens  and  witnesses  of  this  assured  trust. 


The  Sabbath. — Outward  service  of  God.  71 

And  meet  it  is,  that  faithful  Christians,  on  such  days  as  are 
appointed  out  for  holy  things,  should  lay  aside  unholy 
works,  and  give  themselves  earnestly  to  religion  and  serving 
of  God. 

M.  What  are  the  parts  of  that  outward  serving  God, 
which  thou  saidst  even  now  did  stand  in  certain  bodily 
exercises  ;  which  are  also  tokens  of  the  inward  serving  him  ? 

S.  First,  to  teach  and  hear  the  learning  of  the  gospel ; 
then,  the  pure  and  natural  use  of  the  ceremonies  and  sa 
craments  ;  last  of  all,  prayer  made  unto  God  by  Christ,  and 
in  the  name  of  Christ,  which  without  fail  obtaineth  the 
Holy  Ghost,  the  most  assured  author  of  all  true  serving  of 
God,  and  upright  religion. 

M.  Tell  me  what  thou  callest  sacraments  ? 

S.  They  are  certain  customary,  reverent  doings  and  ce 
remonies,  ordained  by  Christ,  that  by  them  he  might  put 
us  in  remembrance  of  his  benefits,  and  we  might  declare 
our  profession,  that  we  be  of  the  number  of  them  which 
are  partakers  of  the  same  benefits,  and  which  fasten  all 
their  affiance  in  him :  that  we  are  not  ashamed  of  the  name 
of  Christ,  or  to  be  termed  Christ's  scholars. 

M.  Tell  me,  my  son,  how  these  two  sacraments  are 
ministered  ;  baptism,  and  that  which  Paul  calleth  the  sup 
per  of  the  Lord  ? 

<S.  Him  that  believeth  in  Christ,  professeth  the  articles 
of  the  Christian  religion,  and  mindeth  to  be  baptized,  (I 
speak  now  of  them  that  be  grown  to  ripe  years  of  discre 
tion,  since  for  the  young  babes  their  parents'  or  the  church's 
profession  sufficeth,)  the  minister  dippeth  in,  or  washeth 
with  pure  and  clean  water  only,  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost :  and  then  com- 
mendeth  him  by  prayer  to  God,  into  whose  church  he  is 
now  openly,  as  it  were,  enrolled,  that  it  may  please  God  to 
grant  him  his  grace,  whereby  he  may  answer  in  belief  and 
life  agreeably  to  his  profession. 

M.  What  is  the  use  of  the  Lord's  supper? 

S.  Even  the  very  same  that  was  ordained  by  the  Lord 
himself,  Jesus  Christ.  Who,  as  St.  Paul  saith,  the  same 
night  that  he  was  betrayed,  took  bread  :  and  when  he  had 
given  thanks,  brake  it,  and  said ;  This  is  my  body,  which 
is  broken  for  you  ;  do  this  in  remembrance  of  me.  In  like 
manner,  -when  supper  was  ended,  he  gave  them  the  cup, 
saying,  This  cup  is  the  new  testament  in  my  blood.  Do 
this,  as  oft  as  ye  shall  drink  thereof,  in  the  remembrance  of 


72  K'tn$  Ldward  VI. — Short  Catechism. 

me.  This  was  the  manner  and  order  of  the  Lord's  supper, 
which  we  ought  to  hold  and  keep;  that  the  remembrance 
of  so  great  a  benefit,  the  passion  and  death  of  Christ,  be 
always  kept  in  mind  :  that  after  that  the  world  is  ended, 
he  may  come  and  make  us  to  sit  with  him  at  his  own 
board. 

M.  What  does  baptism  represent  and  set  before  our  eyes  ? 

S.  That  we  are  by  the  Spirit  of  Christ  new  born,  and 
cleansed  from  sin  ;  that  we  are  members  and  parts  of  his 
church,  received  into  the  communion  of  saints.  For  water 
signifieth  the  Spirit.  Baptism  is  also  a  figure  of  our  burial 
in  Christ,  and  that  we  shall  be  raised  up  again  with  him  in 
anew  life,  as  I  have  before  declared  in  Christ's  resurrection. 

M.  What  declares  and  betokens  the  supper  unto  us ; 
which  we  solemnly  use  in  the  remembrance  of  the  Lord  ? 

S.  The  supper,  as  I  have  showed  a  little  before,  is  a 
certain  thankful  remembrance  of  the  death  of  Christ;  for 
asmuch  as  the  bread  represents  his  body,  betrayed  to  be 
crucified  for  us ;  the  wine  stands  in  stead  and  place  of  his 
blood,  plenteously  shed  for  us.  And  even  as  by  bread  and 
wine  our  natural  bodies  are  sustained  and  nourished ;  so 
by  the  body,  that  is,  the  flesh  and  blood  of  Christ,  the  soul 
is  fed  through  faith,  and  quickened  to  the  heavenly  and 
godly  life. 

M.  How  come  these  things  to  pass  ? 

S.  These  things  come  to  pass  by  a  certain  secret  mean 
and  lively  working  of  the  Spirit;  when  we  believe  that 
Christ  hath,  once  for  all,  given  up  his  body  and  blood  for 
us,  to  make  a  sacrifice  and  most  pleasant  offering  to  his 
heavenly  Father ;  and  also  when  we  confess  and  acknow 
ledge  him  our  Saviour,  High  bishop,  Mediator,  and  Re 
deemer,  to  whom  is  due  all  honour  and  glory. 

M.  All  this  thou  dost  well  understand.  For  nit-thinks 
thy  meaning  is,  that  faith  is  the  mouth  of  the  soul ;  where 
by  we  receive  this  heavenly  meat,  full  both  of  salvation  and 
immortality,  dealt  among  us  by  the  means  of  the  Holy 
Ghost.  Now,  since  we  have  treated  of  the  sacraments,  pass 
forward  to  the  other  parts  of  God's  service. 

S.  I  will  do  your  commandment.  There  remain  two 
things  belonging  to  the  perfection  of  God's  service.  First, 
our  Lord  Jesus  Christ's  will  was,  that  there  should  be 
teachers  and  evangelists ;  that  is  to  say,  preachers  of  the 
gospel,  to  this  intent,  that  his  voice  might  continually  be 
heard  to  sound  in  his  church.  He  that  covets  as  all  ought 


The  Lord's  Prayer.  73 

tt»  covet,  to  bear  the  name  of  a  Christian,  may  have  no 
doubt  that  he  ought,  with  most  earnest  affection  and  fervent 
desire,  endeavour  himself  to  hear  and  soak*  into  his  mind 
the  word  of  the  Lord :  not  like  the  words  of  any  man,  but 
like,  as  it  is  indeed,  tht  word  of  almighty  God. 

Secondly.  Because  all  that  is  good,  and  that  ought  of  a 
Christian  to  be  desired,  corneth  unto  us  from  God,  and  is 
by  him  granted  ;  therefore  of  him  we  ought  to  require  all 
things  :  and  by  thanksgiving  acknowledge  them  all  received 
of  him.  Which  he  so  well  liketh,  that  he  esteemeth  it  in 
stead  of  a  passing  pleasant  sacrifice  ;  as  it  is  most  evident 
by  the  witness  of  the  prophets  and  apostles. 

M.  Hast  them  any  certain  and  appointed  manner  01 
praying  ? 

S.  Yea,  forsooth ;  even  the  very  same  that  our  Lord 
taught  his  disciples,  and  in  them  all  other  Christians.  Who 
being  on  a  time  required  to  teach  them  some  sort  of  prayer, 
taught  them  this.  When  ye  pray,  said  he,  say,  Our  Father 
which  art  in  heaven,  hallowed  be  thy  name.  Thy  kingdom 
come.  Thy  will  be  done  in  earth,  as  it  is  in  heaven.  Give 
us  this  day  our  daily  bread,  and  tbrgive  us  our  trespasses, 
as  we  forgive  them  that  trespass  against  us.  And  lead  us 
not  into  temptation.  But  deliver  us  from  evil :  for  thine  is 
the  kingdom,  power,  and  glory,  for  ever.  Amen. 

M.  How  thinkest  thou,  Is  it  lawful  for  us,  to  use  any 
other  words  of  prayer  ? 

S.  Although  in  this  short  abridgement  are  sufficiently 
contained  all  things  that  every  Christian  ought  to  pray  for  ; 
yet  hath  not  Christ  in  this  prayer  tied  us  up  so  short,  as 
that  it  were  not  lawful  for  us  to  use  other  words  and  man 
ner  of  prayer.  But  he  hath  set  out  in  this  prayer  certain 
principal  points,  whereunto  all  our  prayers  should  be  re 
ferred.  But,  let  each  man  ask  of  God.  as  his  present  need 
rt-quireth.  Whatsoever  ye  ask  the  Father  in  my  name, 
saith  Christ,  he  shall  give  it  you. 

M.  Forasmuch  as  there  is  in  all  this  prayer  nothing- 
doubtful,  or  beside  the  purpose  :  1  would  hear  thy  mind 
of  it. 

6*.  I  do  well  perceive  what  the  words  do  signify. 

M.  Thinkest  thou  then,  that  there  is  in  it  nothing  dark, 
nothing  hid,  nothing  hard  to  understand  ? 

S.  Nothing  at  all.  For  neither  was  it  Christ's  pleasure 
lhat  there  should  be  any  thing  in  it  dark,  or  far  from  our 
*  Imbibe. 

KDWARD  SIXTH.  £ 


*4  King  Edward  VI. —  Short  Catechism. 

capacity,  especially  since  it  belongs  equally  to  all,  and  it  it 
as  necessary  for  the  simple  as  the  learned. 

M.  Therefore  declare  unto  me  in  few  words  each  part 
by  itself? 

S.  When  I  say,  Onr  Father  which  art  in  heaven :  this 
do  I  think  with  myself,  that  it  cannot  be,  but  that  he  must 
bear  me,  and  be  pleased  with  my  prayers.  For  I  am  his 
son,  although  unprofitable  and  disobedient,  and  he  on  the 
other  side  is  my  most  bountiful  Father,  most  ready  to  take 
pity  and  pardon  me. 

M.  Why  dost  thou  say,  he  is  in  heaven  ?  Is  he  in  some 
one  certain  and  limited  place  in  heaven  ?  What  means 
that,  which  he  saith  of  himself,  I  fill  both  heaven  and  earth  ? 
again,  The  heaven  is  my  seat  and  the  earth  my  foot 
stool  ? 

S.  Hereof  have  I  spoken  somewhat  before,  whereunto 
I  will  join  this  that  follows.  First  of  all,  as  oft  as  we  do 
say,  Which  art  in  heaven,  it  is  as  much  to  say  as,  hea 
venly  and  divine ;  for  we  ought  to  think  much  higher  of 
our  heavenly  Father  than  of  our  earthly. 

He  is  also  said  to  be  in  heaven  for  this  cause,  that  in  that 
high  and  heavenly  place,  the  notable  and  wonderful  works 
of  God  do  the  more  clearly  and  gloriously  show  themselves  ; 
and  he  is  now  declared  to  be  in  everlasting  and  full  felicity  ; 
whereas  we  abide,  yet  banished  in  earth  full  wretchedly. 
Moreover,  as  the  heaven,  by  unmeasurable  wideness  of 
compass,  contains  all  places,  the  earth,  and  the  sea  ;  and  no 
place  is  there  that  may  be  hid  from  the  large  reach  of 
heaven,  since  it  is  at  every  instant  of  time  to  every  thing 
present ;  so,  hereby  may  we  understand,  that  God  is  like 
wise  present  to  each  thing  and  in  each  place.  He  seeth, 
heareth,  and  governeth  all  things,  he  being  himself  a  Spirit 
and  most  far  from  all  earthly  and  mortal  state.  Witness 
whereof  Jeremiah  the  prophet.  Am  not  I,  saith  the  Lord, 
a  God  near  unto  you?  And  am  not  I  a  God  far  off?  Shall 
any  man  be  able  to  shroud  himself  in  such  a  corner,  that  I 
cannot  espy  him  ? 

This  is  a  pithy  sentence  to  drive  fear  into  us,  that  we 
offend  not  that  Lord  of  so  large  a  dominion  ;  whereby  also 
we  are  persuaded  assuredly  to  believe,  that  God  will  hear, 
whensoever  we  shall  stand  in  need.  For  he  is  at  all  times, 
and  in  all  places  present.  This  foundation  then  laid,  and 
BO  sweet  and  pleasant  entrance  prepared,  there  follow?  the 
first  part  of  the  Lord's  prayer ;  wherein  we  require, 'that 


Explanation  of  the  Lord's  Prayer.  75 

not  only  we,  but  also  all  others  whosoever,  may  in  holiness 
honour,  reverence,  and  worship  his  name. 

M.  How  is  that  to  he  done  ? 

S.  I  shall  show  you.  Then  we  do  that,  when  leaving 
all  those  that  have  the  name  of  gods,  be  they  in  heaven  or 
in  earth,  or  worshipped  in  temples,  in  divers  shapes  and 
images  ;  we  acknowledge  him  alone,  our  Father ;  pray  to 
the  true  God,  and  Jesus  Christ,  his  only  Son,  whom  he 
hath  sent;  and  by  pure  unfeigned  prayer  call  upon  him 
alone  with  uprightness  of  life  and  innocency. 

M.  Thou  hast  said  very  well.     Proceed. 

•S.  In  the  second  part  we  require,  that  his  kingdom  come. 
For  we  see  not  yet  all  things  in  subjection  to  Christ.  We 
see  not  the  stone  hewn  off  from  the  mountain  without  work 
of  man,  which  altogether  bruised  and  brought  to  nought 
the  image,  which  Daniel  describes ;  that  the  only  rock, 
Christ,  may  obtain  and  possess  the  dominion  of  the  whole 
world,  granted  him  of  his  Father. 

Antichrist  is  not  yet  slain.  For  this  cause  do  we  long 
for  and  pray,  that  it  may  at  length  come  to  pass  and  be 
fulfilled,  that  Christ  may  reign  with  his  saints,  according  to 
God's  promises.  That  he  may  live  and  be  Lord  in  the 
world,  according  to  the  decrees  of  the  holy  gospel ;  not  after 
the  traditions  and  laws  of  men,  or  pleasure  of  worldly  tyrants. 

M.  God  grant  his  kingdom  may  come,  and  that  speedily. 

S.  Moreover,  since  it  is  the  children's  duty  to  frame 
their  life  to  their  father's  will,  and  not  the  father's  to  bow  to 
the  children's  pleasure  ;  forasmuch  as  our  will  is  commonly 
by  exciting  of  affections,  and  stirring  of  lusts,  drawn  to  do 
those  things  that  God  is  displeased  with  ;  it  is  reason,  that 
we  hang  wholly  upon  the  beck  of  our  heavenly  Father1,  and 
wholly  submit  ourselves  to  his  heavenly  government. 
Wherefore,  tor  this  cause,  we  mortal  men  do  pray,  that  we 
may  in  like  case  be  obedient  to  his  commandment,  as  are 
the  sun  and  moon,  and  other  stars  in  heaven,  which  by 
ordinary  courses,  and  by  enlightening  the  earth  with  inces 
sant  beams,  execute  the  Lord's  will  continually.  Or  that 
we,  as  the  angels  and  other  divine  spirits,  in  all  points  obey 
him  ;  who  bestow  all  their  travail  diligently,  to  accomplish 
his  godly  commandments. 

Next  after  that,  he  teacheth  us  to  ask  of  our  heavenly 
Father  our  bread  :  whereby  he  meaneth  not  meat  only,  but 
also  all  things  else,  needful  for  maintenance  and  preserving 
of  life  :  that  we  may  learn,  that  God  alone  is  author  of  all 

•  i 


76  King  Edward  VI. — Short  Catechi<rm. 

things ;  who  maketh  the  fruits  of  the  earth  both  to  grow 
and  increase  to  plenty.  Wherefore,  it  is  meet  that  we  call 
upon  him  alone  in  prayer;  who,  as  David  sailh,  alone 
feedeth  and  maintaineth  all  things. 

M.  Some  suppose  this  place  to  mean  that  bread  which 
Christ  maketh  mention  of  in  the  sixth  of  John.  That  is, 
of  the  true  knowledge  and  taste  of  Christ,  who  was  born 
-nd  died  for  us  ;  wherewith  the  faithful  soul  is  fed.  The 
reason  whereupon  they  gather  this,  is  the  Greek  word, 
(EPIOUSION,)  whereby  they  understand,  supernatural,  spiri 
tual,  heavenly,  and  divine.  This  meaning  I  refuse  not,  for 
both  these  expositions  may  fitly  agree  with  this  place  ;  but 
why  calleth  he  it  daily  bread,  which  is  also  signified  by  this 
word  ? 

5.  We  ask  daily  bread,  that  might  be  always  present 
and  accompany  us  continually ;  to  slake  and  satisfy  our 
thirsty  desire,  and  unsatiate  stomach  ;  lest  otherwise  we 
should  be,  as  Christ  saith,  careful  for  to-rnorrow  ;  because 
the  morrow  shall  care  for  itself.  For  it  shall  not  come 
without  its  own  discommodity  and  care ;  wherefore,  it  is 
not  reason,  that  one  day  should  increase  the  evil  of  another. 
It  shall  be  sufficient  for  us  daily  to  ask,  that  which  our  most 
bountiful  Father  is  ready  daily  to  give. 

Now  follows  the  fifth  request,  wherein  we  beseech  the 
Father  to  forgive  us  our  trespasses  and  faults,  that  we  have 
committed.  This  request,  doubtless,  is  very  necessary,  since 
there  is  no  man  living  free  from  sin.  Here,  therefore,  must 
we  cast  away  all  trust  of  ourselves.  Here,  must  we  pluck 
down  our  courage.  Here,  must  we  pray  our  most  merciful 
Father,  for  the  love  of  Jesus  Christ,  his  most  dear  and 
obedient  Son,  to  pardon,  forgive,  and  utterly  blot  out  of  his 
book,  our  innumerable  offences. 

Here,  ought  we,  in  the  mean  season,  to  be  mindful  of 
the  covenant  we  make  with  God.  That  it  may  please  God 
so  to  forgive  us  our  trespasses,  as  we  ourselves  forgive 
them  that  trespass  against  us.  Therefore,  it  is  necessary 
t  hat  we  forgive  and  pardon  all  men  all  their  offences,  of 
what  sort  or  condition  soever  they  are.  If  we  forgive  men 
their  faults,  our  heavenly  Father  shall  forgive  us  ours. 

M.  Were  these  things,  my  son,  thus  used,  there  should 
not  at  this  day  thus  violently  reign  so  many  brawls,  so  many 
contentions,  so  many  and  such  heinous  disagreements. 
enmities,  and  hatreds  of  one  man  to  another.  But  now, 
vt  hereas  each  man  so  standeth  in  his  own  conceit,  that  he 


Faith  in  Prayer.  7/ 

will  not  lose  an  inch  of  his  right,  either  in  honour  or  wealth  ; 
it  oft  befalls,  that  they  lose  both  their  wealth,  their  honour, 
and  their  life  itself  withal.  Yea,  they  put  from  themselves, 
and  turn  away,  the  favour  of  God  and  everlasting  glory. 

But  thou,  my  son,  must  not  be  ignorant  of  Christ's  com 
mandment  ;  nor  of  that  which  Paul  teaches,  that  thou 
suffer  not  thyself  to  be  overcome  of  evil,  that  is,  suffer  not 
thyself  so  to  be  seduced  by  any  other  man's  offence,  as  to 
repay  evil  for  evil,  but  rather  overcome  evil  with  good.  I 
tnean  by  doing  him  good,  that  hath  done  thee  evil ;  by 
using  him  friendly,  that  hath  showed  himself  thy  most  cruel 
foe.  Now,  go  forward  to  the  sixth  request. 

S.  I  will,  with  a  good  will,  as  you  command  me.  For 
asmuch  as  we  are  feeble,  weak,  subject  to  a  thousand  perils, 
a  thousand  temptations,  easy  to  be  overcome,  ready  to  yield 
to  every  light  occasion,  either  to  men  fraught  with  malice, 
or  to  our  Own  lusts  and  appetites,  or  finally,  to  the  crafty 
malicious  serpent,  the  devil ;  therefore,  we  beseech  our 
Father,  that  he  bring  us  into  no  temptation,  no  such  hard 
escaj.e  and  peril ;  nor  leave  us  in  the  very  plunge  of  danger  ; 
but,  if  it  come  to  that  point,  that  he  rather  take  us  away 
from  the  present  mischief  and  engines  of  the  devil,  the 
author  and  principal  cause  of  all  evil,  than  suffer  us  to  run 
headlong  into  destruction.  Now,  have  you,  good  master, 
in  few  words  all  that  you  have  taught  me,  unless  peradven- 
ture,  somewhat  be  overslipped  in  the  rehearsal. 

M.  Because  thine  is  the  kingdom,  power,  and  glory,  for 
ever.  Amen.  Why  was  it  Christ's  pleasure  to  knit  up 
our  prayer  with  this  clause  in  the  end  ? 

S.  Partly,  that  we  should  declare  our  assured  trust  to 
obtain  all  things,  that  we  have  before  required.  For  there 
is  nothing  which,  if  it  be  asked  with  faith,  he  is  not  able  or 
not  willing  to  give,  who  ruleth  and  governeth  all  things,  who 
is  able  to  do  all  things,  who  is  garnished  with  endless  glory. 

These  things,  when  we  rehearse  of  God,  our  Father, 
there  remaineth  no  cause  to  doubt,  or  suspect  that  we  shall 
receive  denial.  Partly,  by  so  saying,  we  teach  ourselves 
how  meet  it  is  to  make  our  suit  to  God,  since  beside  him 
none  glistereth  with  such  shining  glory,  none  hath  domi 
nion  so  large,  or  force  so  £ireat,  to  be  able  to  stay  him  from 
giving  that  he  hath  appointed,  according  to  his  pleasure  ; 
or  to  take  away  that  which  he  hath  already  given  us.  And 
liiere  is  no  evil  of  ours  so  great,  that  may  not  be  put  awsiy 
by  his  exceeding  great  power,  glory,  and  wisdom. 


73  King  Edward  VI. — Short  Catechism. 

M.  I  like  well,  my  son,  this  thy  short  declaration ;  and 
I  see  nothing  left  out,  that  ought  to  have  been  spoken. 

8.  But  yet  this  one  thing  will  I  add  thereto.  The 
chief  and  principal  thing  required  in  prayer  is,  that  with 
out  all  doubting  we  stedfastly  believe,  that  God,  our  Father, 
will  grant  what  we  do  ask :  so,  that  it  be  neither  unprofit 
able  tor  us  to  receive,  nor  unfit  for  him  to  give.  For  he 
that  is  not  assured,  but  doubtful,  let  him  not  think,  as 
James  saith,  to  get  anything  at  the  hands  of  God. 

M.  I  see  now,  my  dear  son,  how  diligently  and  heedfully 
thou  hast-  applied  thy  mind  to  those  things  that  I  have 
taught  thee  ;  how  godly  and  upright  a  judgment  thou  hast 
of  God's  true  service ;  and  of  the  duties  of  neighbours  one 
to  another.  This  remains,  that  from  henceforth  thou  so 
frame  thy  life,  that  this  heavenly  and  godly  knowledge  de 
cay  not  in  thee,  nor  lie  soul-less  and  dead,  as  it  were  in  a 
tomb  of  the  flesh.  But  rather  see  that  thou  wholly  give  thy 
self,  continually  and  earnestly,  to  these  godly  studies.  So, 
thou  shall  live,  not  only  in  this  present  life,  but  also  in  the 
life  to  come,  which  is  much  better  and  more  blessed  than 
this  life  present.  For  godliness,  as  Paul  saith,  hath  a 
promise,  not  in  this  life  only,  but  in  the  other.  It  is  con 
venient,  therefore,  that  we  earnestly  follow  godliness,  which 
plainly  openeth  the  way  to  heaven,  if  we  will  seek  to  attain 
thereto. 

And  the  principal  point  of  godliness  is,  as  thou  hast  de 
clared  even  now  very  well,  to  know  God  only ;  to  covet 
him  only  as  the  chief  felicity  ;  to  fear  him,  as  our  Lord  ; 
to  love  and  reverence  him,  as  our  Father,  with  his  Son, 
our  Saviour  Jesus  Christ.  This  is  he,  who  hath  begotten 
and  regenerated  us.  This  is  he,  who  at  the  beginning 
gave  us  life  and  soul :  who  maintaineth,  who  blesseth  us 
with  life  of  everlasting  continuance.  To  this  godliness  is 
directly  contrary  godlessness.  As  for  superstition  and  hy 
pocrisy,  they  counterfeit  indeed,  and  resemble  it:  \\hereas, 
nevertheless  they  are  most  far  different  from  all  true  godli 
ness  ;  and  therefore  we  ought  to  avoid  them,  as  a  pestilence, 
as  the  venom,  and  most  contagious  enemies  of  our  soul 
and  salvation. 

The  next  point  of  godliness  is,  to  love  each  man  as  our 
brother.  For  it'  God  did  at  the  beginning  create  us  all ;  if 
he  doth  feed  and  govern  us;  finally,  if  he  be  the  cause  and 
author  of  our  dwelling  in  this  wide  frame  of  the  world, 
the  name  of  brother  must  needs  most  fitly  agree  with  us. 


The  principal  points  of  Godliness.  79 

And  with  so  much  straiter  bond  shall  we  be  bound  together, 
as  we  approach  nearer  to  Christ,  who  is  our  brother,  the 
first  begotten  and  eldest ;  whom  he  that  knoweth  not,  he 
that  hath  no  hold  of,  is  unrighteous  indeed,  and  hath  no 
place  among  the  people  of  God.  For  Christ  is  the  root 
and  foundation  of  all  right  and  justice,  and  he  hath  poured 
into  our  hearts  certain  natural  lessons  ;  as,  Do  that,  saith 
he  to  another,  that  thou  wouldst  have  done  unto  thyself. 

Beware  therefore,  thou  do  nothing  to  any  man,  that 
thou  thyself  wouldest  not  willingly  suffer.  Measure  always 
another  by  thine  own  mind,  and  as  thou  feelest  in  thyself. 
If  it  grieve  thee  to  suffer  injury,  if  thou  think  it  wrong 
that  another  man  doth  to  thee  ;  judge  likewise  the  same  in 
the  person  of  thy  neighbour,  that  thou  feelest  in  thyself; 
and  thou  shah  perceive,  that  thou  dost  no  less  wrongfully 
in  hurting  another,  than  others  do  in  hurting  thee. 

Here,  if  we  would  stedfastly  fasten  our  feet;  hereunto 
if  we  would  earnestly  travail ;  we  should  attain  to  the  very 
highest  top  of  innocency.  For  the  first  degree  thereof  is, 
to  otfend  no  man.  The  next,  to  help  all  men  as  much  as 
in  us  lieth  ;  at  least  to  will  and  wish  well  to  all.  The  third, 
which  is  accounted  the  chief  and  most  perfect,  is  to  do 
good,  even  to  our  enemies  that  wrong  us. 

Let  us,  therefore,  know  ourselves,  pluck  out  the  faults 
that  are  in  us,  and  in  their  place  plant  virtues  ;  like  unto 
the  husbandmen,  that  first  use  to  stub  and  root  out  the 
thorns,  brambles,  and  weeds,  out  of  their  fallow  land  and 
unlooked  to  ;  and  then  each  where  therein  scatter  and  throw 
in  to  the  earth  good  and  fruitful  seeds,  to  bring  forth  good 
fruit  in  their  due  season.  Likewise  let  us  do.  For  first, 
let  us  labour  to  root  out  froward  and  corrupt  lusts ;  and 
afterwards  plant  holy  and  fit  conditions  for  Christian  hearts. 
Which,  if  they  are  watered,  and  fattened  with  the  dew  of 
God's  word,  and  nourished  with  warmth  of  the  Holy  Ghost, 
they  shall  bring  forth,  doubtless,  the  most  plentiful  fruit  of 
immortality  and  blessed  life ;  which  God  hath  by  Christ 
prepared  for  his  chosen,  before  the  foundations  of  the  world 
were  laid.  To  whom  be  all  honour  and  glory.  Amen. 

Bishop  Randolph  observes,  "  This  Catechism,  published  in  the  timt 
of  king  Edward  VI.,  was  the  last  work  of  the  reformers  of  that  reigu  , 
whence  it  may  fairly  be  understood  to  contain,  as  far  as  it  goes,  theit 
ultimate  decision,  and  to  represent  the  sense  of  the  church  of  England 
Uf  then  established." 


THE  PRIMER 

OF 

KING   EDWARD   VI. 


PRIMERS  are  books  intended  to  assist  pnvate  devotion;  also  de 
signed  for  the  instruction  of  children  and  young1  persons,  and  for 
family  use.  Such  compilations  were  common  in  the  church  of  Rome 
previously  to  the  reformation  and  during-  its  progress.  They  were, 
however,  almost  entirely  in  Latin,  so  as  to  he  intelligible  only  to 
those  acquainted  with  that  lan?ua^e.  If  others  learned  prayers 
from  their  contents,  it  was  merely  to  repeat,  them  by  rote  in  a 
lang-uag-e  they  understood  not.  While  popery  prevailed  in  Eng 
land,  Primers  in  the  vulgar  long-lie  were  not  allowed.  In  the  year 
1519,  six  men  and  a  woman  were  burned  at  Coventry,  the  accu 
sation  ag-ainst  whom  was  having-  taug-ht  their  children  to  repeat 
the  lord's  prayer  and  the  commandments  in  English ;  while  the 
children  were  admonished  by  the  persecutors  not  to  meddle  again 
with  the  Lord's  prayer,  the  belief,  or  the  commandments  in  Eng-- 
lish,  if  they  wished  to  escape  a  similar  fate !  (See  the  narrativt 
orwrf  authorities  in  Fox's  Acts  and  Monuments.) 

The  reformers  were  not  indifferent  to  the  important  subject  of 
education  and  popular  instruction.  As  early  as  1529,  an  elemen 
tary  book  of  this  description  had  been  published  in  Eng-lish,  as 
appears  from  its  being-  prohibited  with  other  protestant  works,  in  a 
proclamation  issued  that  year.  But  when  the  reformation  had 
proceeded  further,  the  subject  was  revived,  and  in  1535,  an  Eng 
lish  Primer  was  set  forth  by  authority.  From  the  size  and  con 
tents  of  this  work  it  evidently  was  designed  for  g-eneral  use,  as  a 
complete  manual  of  devotion,  and  not  merely  for  elementary  in 
struction — this  was  the  more  important  as  the  public  services  were 
still  continued  according-  to  the  church  of  Rome.  It  was  edited 
by  Dr.  Marshal,  archdeacon  of  Nottingham,  but  Cranmer  doubt 
less  assisted  in  the  work.  Strype  (Memorials,  I.  i.  ch.  xxxi.) 
has  given  a  very  particular  account  of  this  book  and  its  contents, 
which  were  desig-ned,  as  he  states,  "  to  make  the  common  people 
understand  their  prayers  and  divine  worship,  and  to  cure  some 
gross  errors  in  religion,  that  were,  then  by  popish  craft  generally 
entertained  by  the  vulg-ar,  by  putting-  superstitious  books  into 
their  hands — the  g-ood  desig-n  therefore  was,  that  the  laity  might 
be  furnished  with  a  better  direction  for  prayers  and  devotions  than 
they  usually  had  before."  This  Primer  was  chiefly  a  collection  of 
small  tracts  containing-  admonitions  and  instructions  as  well  as  de 
votions  for  ordinary  christiaus,  and  whatever  may  be  thoug-ht  con 
cerning-  the  utility  of  such  works  in  times  of  greater  light  and 
knowledge,  they  were  then  doubtless  of  much  use  to  many.  The 
best  proof  of  this  was  the  offence  taken  by  the  papists,  who 
when  they  reg-ained  a  portion  of  their  influence  some  years  after, 
caused  several  of  these  pieces  to  be  prohibited,  although  as  a 
whole  the  work  was  tar  Irom  being  free  from  Koinish  errors.  It 


King  Edward  VI. — Primer.  81 

contained,  however,  cautions  against  the  worship  of  the  virgin 
and  other  superstitious  practices. 

A  smaller  Primer  in  English  was  soon  afterwards  published  br 
Hilsey,  bishop  of  Rochester,  but  this,  and  others  which  were  printed 
later  in  the  reign  of  Henry  VIII.,  were  not  wholly  freed  from 
Romish  doctrines.  The  best  is  that  which  was  printed  in  1546, 
the  last  year  of  Henry.  It  has  been  reprinted,  and  is  not  uncom 
mon.  The  Latin  Romish  Primers  were  also  from  time  to  time 
reprinted ;  the  most  popular  in  England  seems  to  have  been  the 
one  "  according  to  Salisbury  use."  An  edition  of  this,  printed 
in  the  last  year  of  queen  Mary,  is  in  Latin  and  English  in  parallel 
columns.  So  far  the  papists  conceded  to  the  popular  desire  for 
instruction,  but  it  contains  the  grossest  errors  of  popery. 

During  the  reign  of  Edward  VI.  the  primers  were  printed  in 
English,  and  in  the  successive  editions,  alterations  may  be  found 
marking  the  progress  of  religious  knowledge.  The  most  com 
plete  was  set  forth  immediately  after  the  publication  of  the  revised 
and  improved  edition  of  the  Common  Prayer.  An  exclusive  pri 
vilege  was  given  to  William  Seres,  dated  4th  of  March,  1552, 
(1553,)  to  print  all  books  of  private  prayers,  called  Primers. 

In  the  prayers  for  the  general  use  of  more  than  one  person, 
this  edition  was  conformed  to  the  Common  Prayer ;  and  various 
improvements  and  additions  were  introduced  into  those  intended 
for  the  use  of  single  individuals. 

The  subsequent  history  of  the  prot:stant  English  Primer  is  very 
brief,  and  the  causes  of  its  disuse  are  not  difficult  to  ascertain.  In 
the  reformation  under  Elizabeth  a  greater  degree  of  uniformity  as  to 
public  and  social  formularies  of  devotion  was  required,  than  ever 
had  been  deemed  requisite  by  the  earlier  reformers,  and,  indeed, 
more  than  has  been  enforced  by  the  church  of  Rome,  which,  in  social 
worship,  allows  almost  unbounded  liberty.  Thus  the  Primer  was 
neglected  by  the  more  strict  adherents  to  the  public  formularies 
uf  that  day,  and  of  course  was  not  used  by  those  who  opposed 
uuch  uniformity.  The  more  general  diffusion  of  religious  know 
ledge,  and  the  variety  of  devotional  works  xssued  from  the  press, 
also  rendered  the  Primer  less  requisite  for  families,  while  being 
rather  a  book  of  devotion  than  of  elementary  instruction,  it  became 
less  important  in  religious  education,  for  which  other  assistance 
w;is  provided. 

Although  there  may  not  be  at  the  present  day  any  necessity  for 
urging  the  use  of  the  Primer,  according  to  the  original  design  of 
the  compilers,  yet  the  excellent  private  prayers  it  contains  will 
be  acceptable  and  useful  to  many  ;  they  certainly  are  valuable 
remains  of  the  British  reformers,  and  in  the  last  edition  of  king 
Edward's  reign,  from  which  the  following  pages  are  reprinted, 
they  exhibit  the  principles  which  those  who  were  then  in  authority 
desired  to  convey  into  every  house,  and  to  inculcate  on  every  heart, 
throughout  the  land.  They  manifestly  prove  the  importance  which 
the  reformers  attached  to  personal  religion,  and  show  that  it 
was  not  forgotten  or  neglected  amidst  their  more  public  labour*. 
K  3 


EXTRACTS  FROM 

THE    PRIMER: 


BOOK  OF  PRIVATE  PRAYER,  NEEDFUL  TO 
BE  USED  OF  ALL  CHRISTIANS. 

AUTHORIZED  AND  SET   FORTH  BY  ORDER  OF  KINO    EDWARD  VI., 

TO  BE  TAUGHT,  LEARNED,  READ,  AND  USED. 

OF  ALL  HIS  SUBJECTS. 


Printed  A.  D.  1553. 


GRACES  TO  BE  SAID  BEFORE  DINNER  AND  SUPPER. 
GRACE  BEFORE  DINNER. 

THE  eyes  of  all  look  up  and  trust  in  thee,  O  Lord, 
thou  givest  them  meat  in  due  season.  Thou  openest  thine 
hand,  and  fillest  with  thyb'essing  every  living1  thing.  Good 
Lord,  bless  us,  and  all  thy  gifts  which  we  receive  of  thy 
bounteous  liberality,  through  Christ  our  Lord.  Amen. 

The  King  of  eternal  glory  make  us  partakers  of  his 
heavenly  table.  Amen. 

God  is  charity  ;*  and  he  (hat  dwelleth  in  charity*  dwell- 
eth  in  God,  and  God  in  him.  God  grant  us  all  to  dwell 
in  him.  Amen. 

GRACE  AFTER  DINNER. 

The  God  of  peace  and  love  vouchsafe  always  to  dwell 
with  us  ;  and  thou,  Lord,  have  mercy  upon  us.  Glory, 
honour,  and  praise  be  to  thee,  O  God,  who  hast  fed  us 
from  our  tender  age,  and  givest  sustenance  to  every  living 
thing ;  replenish  our  hearts  with  joy  and  gladness,  that  we, 
always  having  sufficient,  may  be  rich  and  plentiful  in  all 
good  works,  through  our  Lord  Jesus  Christ.  Amen. 

GRACE  BEFORE  SUPPER. 

.  O  Lord  Jesus  Christ,  without  whom  nothing  is  good, 
nothing  is  holy  ;  we  beseech  thee  to  bless  us  and  our  sup 
per  ;  and  w  ith  thy  blessed  presence  to  cheer  our  hearts  ; 
that  in  all  our  meats  and  drinks,  we  may  taste  or  savour 
of  thee,  to  thy  honour  ami  glory.  Amen. 

•   Ix.vo. 


Graces  and  Prayers.  SH 

GRACE  AFTER  SUPPER. 

Blessed  is  God  in  all  his  gifts ;  and  holy  in  all  his 
rerks.  Our  help  is  in  the  name  of  the  Lord,  who  hath 
made  both  heaven  and  earth.  Blessed  be  the  name  of  our 
Lord,  from  henceforth,  world  without  end. 

Most  mighty  Lord  and  merciful  Father,  we  yield  thee 
hearty  thanks  for  our  bodily  sustenance,  requiring  also, 
most  entirely,  thy  gracious  goodness,  so  to  feed  us  with  the 
food  of  thy  heavenly  grace,  that  we  may  worthily  glorify 
thy  holy  name  in  this  life,  and  afterwards  be  made  parta 
kers  of  the  life  everlasting,  through  our  Lord  Jesus  Christ. 
Amen.  Lord  save  thy  church,  our  king  and  realm  ;  and 
send  us  peace  in  Christ.  Amen. 

GRACE  BEFORE  SUPPER. 

Christ,  who  at  his  last  supper,  promised  his  body  to  be 
crucified,  and  his  precious  blood  to  be  shed  for  our  sins, 
bless  us  and  our  supper.  Amen. 

THANKS  AFTER  DINNER  OR  SUPPER. 

All  ye  whom  God  hath  here  refreshed  with  this  suffi 
cient  repast,  remember  your  poor  and  needy  brethren ;  of 
whom  some  lie  in  the  streets,  sore,  sick,  naked,  and  cold  : 
some  are  hungry  and  so  dry,  that  they  would  be  glad  of 
the  least  draught  of  your  drink,  and  of  the  smallest  paring 
of  your  bread.  They  are  your  own  flesh,  and  brethren  in 
Christ ;  bought  as  dearly  with  his  precious  blood  as  you 
were ;  but  yet  our  Lord  has  dealt  more  easily  with  you 
than  with  them,  and  more  austerely  with  them  than  with 
you  ;  relieve  them  therefore  according  to  your  power ;  and 
give  to  God  all  glory,  honour  and  praise,  for  ever  and 
ever.  Amen. 


BEFORE  THOU   PRAY. 

First ;  Examine  thine  own  conscience  with  what  kind 
of  temptation  or  sin  thou  art  most  encumbered  withal  ; 
and  pray  earnestly  to  God  for  remedies  thereto.  Asking  of 
him  all  things  needful  both  for  soul  arid  body  ;  privately 
for  thine  own  self  and  thy  family,  and  generally  for  all  the 
Christian  congregation.  If  any  of  you  lack  wisdom  (that 
is,  any  gift  of  grace)  let  him  ask  of  God  who  giveth  to  all 
men  indifferently,  and  casteth  no  man  in  the  teeth,*  and  it 
shall  be  given  him. 

*  Giveth  to  all  men  liberally,  and  upbraideth  not. 


84  King  Edward  VI.— Primer. 

Secondly ;  Upon  consideration  of  thine  own  lack,  and 
the  common  lack*  of  the  congregation,  remember  that  God 
commandeth  thee  by  prayer  to  call  upon  him  for  remedy, 
aid,  and  help,  saying:  "Ask,  seek,  knock  ;  watch  and 
pray  ;"  call  upon  me,  saith  God,  "  in  the  day  of  tribulation." 

Thirdly ;  Consider  that  God  doth  not  only  command 
thee  to  pray,  but  also  promiseth  graciously  to  hear  and 
grant  all  thine  honest,  lawful,  and  godly  requests  and  peti 
tions  ;  saying,  •'  Ask,  and  ye  shall  have ;  knock,  and  it 
shall  be  opened  unto  you ;  every  one  that  asketh,  hath, 
&c.  "  Call  upon  me,"  saith  God,  "  in  the  day  of  trouble,  and 
I  will  deliver  thee." 

Fourthly  ;  Thou  must  stedfastly  believe  God's  promises ; 
and  trust  undoubtedly,  both  that  he  can  and  will  perform 
them.  "  Ask  in  faith,"  saith  St.  James,  "  nothing  doubting  ;'' 
tor  why  shouldest  thou  doubt,  seeing  that  the  holy  scrip 
ture  testifies  of  God,  that  he  is  faithful,  just,  and  true,  in  all 
his  words  and  promises  ;  saying,  "  The  Lord  is  faithful  in 
all  his  words.  He  will  ever  be  mindful  of  his  covenant. 
The  truth  of  the  Lord  endureth  for  ever." 

Fifthly ;  Thou  must  ask  of  God  all  thy  petitions  and 
requests,  for  his  mercy  and  truth  sake;  lor  Christ  Jesus' 
»ake,  and  in  his  blessed  and  holy  name  "  Save  me,  O  God," 
saith  David,  "  for  thy  name's  sake."  "  No  mancometh  unto 
the  Father,  but  by  me,"  saith  Christ.  "  Verily,  verily,  I  say 
unto  you,  whatsoever  you  ask  of  the  Father  in  my  name, 
he  will  give  it  you."  Mark,  that  he  saith,  "  In  my  name.'' 

Sixthly  ;  Thou  must  never  ask  for  worldly  and  corrupti 
ble  things,  pertaining  to  this  transitory  life,  such  as  bodily 
health,  wealth,  or  strength,  without  employing  in  thy  prayer 
such  conditions  as  these,  "  If  it  be  thy  will,  O  Lord ;  if 
it  stand  with  thine  honour  and  glory ;  if  it  be  for  my  soul's 
health,  profit,  and  advantage;  if  not,  thy  will  be  done  and 
not  mine."  AH  these  things  your  heavenly  Father  knowetii 
that  ye  have  need  of,  before  ye  ask  of  him.  With  this  con 
dition  prayed  Christ,  saying,  "Father,  if  it  be  possible,  let 
this  cup  pass  from  me ;  nevertheless,  not  as  1  will,  but  a* 
thou  wilt."  With  this  condition  prayed  David  for  his  re 
turn  in  his  exile. 

Seventhly  ;  Thou  must  not  appoint  any  certain  time  »o 
God  for  granting  thy  requests ;  but  utterly  commit  that  to 
his  godly  will  and  pleasure,  who  knows  best  what  time  of 
granting  thy  requests  is  most  commodious  and  profitable 
for  thee. 

•  General  Deed. 


Melh-jd  for  prayer.  85 

Finally ;  Thou  must  in  any  wise  take  heed,  when  them 
prayest,  that  thou  art  in  love  and  chanty  with  all  men  ;  or 
else,  all  these  aforesaid  things  profit  nothing  at  all.  For, 
like  as  a  surgeon,  can  not  heal  a  wound  perfectly,  so  long  as 
any  iron  remains  in  it,  even  so,  prayer  cannot  profit,  so 
long  as  the  mind  is  cankered  and  defiled  with  guile,  fraud, 
deceit,  rancour,  hatred,  malice,  and  such  other  like  wretch 
edness  ;  for  brotherly  reconciliation  must  needs  go  before 
prayer.  As  Christ  saith,  "  If  thou  offerest  thy  gift  at  the 
altar,  and  there  rememberest  that  thy  brother  hath  aught 
against  thee,  leave  there  thine  offering  before  the  altar,  and 
go  thy  way ;  first  be  reconciled  to  thy  brother,  and  then 
come,  and  otter  thy  gift." 

Prepare  thyself  therefore  to  prayer  with  the  eight  afore 
said  considerations  ;  and,  being  adorned  and  garnished  with 
faith,  hope,  charity,  meekness,  soberness,  equity,  pity,  and 
godliness,  go  in  Christ's  name,  and  pray  unto  God  with 
all  diligence.  And  that  thy  prayer  may  be  more  effectual, 
let  it  be  joined  always  with  temperate  fasting,  and  charita 
ble  alms  to  thy  needy  neighbour. 

And  in  thy  faithful  prayers  remember  that  thou  pray  for 
our  sovereign. 

THE  SUM. 
Pray  because 

1.  Thou  hast  need. 

'2.  God  commands  thee. 

3.  Of  God's  promises. 

4.  Pray  in  faith  of  God's  promise. 

5.  Ask  all  things  in  Christ's  name. 

6.  Ask  worldly  and  temporal  things  conditionally. 

7.  Appoint  God  no  time  ;  but  abide  his  pleasure. 

8.  In  any  wise  pray  in  charity. 

9.  Ask  things  pertaining  to  thy  salvation,  remission  of 
sin,  and  life  everlasting,  without  condition.     For  these  hath 
God  certainly  promised  to  all  them  that  with  a  true,  faith 
ful,  and  obedient  heart,  do  come  unto  him  in  earnest  and 
continual  prayer. 

A  PRAYER 

CONTAINING  IN  IT  ALL  THE  AFORESAID   PREPARATIONS  UNTO 
PRAYER. 

O  gracious  Lord,  and  most  merciful  Father,  who  hast, 
from  the  beginning  of  mine  age,  hitherto  delivered  me  fvona 


86  King  Edward  FT. — Primer. 

innumerable  perils  and  dangers,  both  of  soul  and  body  ;  I 
most  heartily  thank  thee.  And  yet,  forasmuch  as  I  feel  in 
myself  so  many  faults  and  imperfections,  such  readiness  to 
evil,  and  such  frowardness  and  slackness  to  do  good,  I 
quake  and  tremble  for  fear  of  thy  fierce  wrath,  and  strict 
judgment.  But  when  I  consider  with  myself,  that  thou 
commandest  me  by  prayer  to  crave  of  thee  all  things  ne 
cessary  fur  soul  and  body,  I  conceive  a  little  hope  of  re 
covery  of  that  which  I  stand  in  need  of.  And  it  fully 
comforteth  me,  and  maketh  me  not  a  little  joyful,  when  I 
remember,  that  thou,  O  Father,  not  only  commandest  me 
to  pray,  but  also,  of  thine  exceeding  great  mercy,  promisest 
graciously  to  hear  my  lamentable  suit ;  and  mercifully  to 
grant  to  me  my  lawful  and  needful  requests.  And  my 
faith,  confidence,  and  sure  trust  is,  that  thou  art  true  and 
just  in  all  thy  words  and  picatiises,  and  both  canst  and  wilt 
perform  them,  and  grant  me  mine  honest  petitions.  How- 
beit,  for  all  that,  I  will  not  presume  to  ask  them  in  mine 
own  name,  neither  for  mine  own  merit  nor  deserving  ;  but 
for  Christ  Jesus'  sake  ;  and  in  his  blessed  and  holy  name  ; 
and  for  thy  mercy  and  truth's  sake.  But,  touching  all  those 
things  that  pertain  to  this  my  corruptible^  body  and  transi 
tory  life,  I  humbly  beseech  thy  fatherly  goodness  to  grant 
me  them,  so  far  as  they  agree  unto  thy  holy  will,  pleasure, 
honour,  and  glory,  and  may  be  best  suited  to  my  improve 
ment,  profit,  and  advantage.  Nevertheless,  I  beseech  thee, 
good  Lord,  grant  me  them,  not  at  such  time  as  I  fancy  to 
be  best ;  but  at  such  time,  as  shall  appear  most  meet  to 
thy  godly  Majesty,  unto  whose  protection  I  fully  and  wholly 
commit  both  me  and  all  mine.  Moreover,  seeing  that  thou 
regardest  no  prayer,  unless  it  be  made  in  love  and  charity, 
I  humbly  beseech  thy  gracious  goodness,  that  I  may  alway 
pray  in  charity,  make  my  petitions  and  requests  in  charity, 
use  thy  gracious  gifts  and  benefits  in  charity,  and  lead  all 
my  whole  life  and  conversation  in  charity.  And,  finally, 
I  heartily  pray  thee,  that  I  may  daily,  through  the  assist 
ance  of  thy  Holy  Spirit,  more  and  more  mortify  all  my 
carnal  desires  and  sinful  affections.  And  vouchsafe  to 
prosper  both  me  and  mine,  and  all  the  Christian  congrega 
tion,  in  all  our  honest  and  godly  affairs  :  increase  also  thy 
gracious  gifts  in  us ;  and  confirm  us  and  establish  us  so  in 
grace,  that  we  may  go  forward  in  all  goodness ;  grant  this 
most  merciful  Father  for  Jesus  Christ's  sake,  our  only  Me 
diator  and  Advocate.  So  be  it. 


Confession  of  sins.  87 

THE    BEGINNING    OF    PRAYER. 

At  the  beginning  of  morning  and  evening  private 
prayer,  thou  shall  daily  read,  meditate,  weigh,  and  deeply 
consider  out  of  these  sentences  of  holy  scripture  that  iol- 
low.  And  then  from  the  bottom  of  thine  heart  add  the 
confession  of  thy  sins,  and  the  prayer  following. 

SENTENCES  OF  HOLY  SCRIPTURE. 

Ezek.  xviii.  21 — 23.  Ezek.  xviii.  30.  Zech.  i.  3! 
Luke  xiii.  3.  Luke  xv.  10.  Matt.  iii.  2.  Psalm  li.  17. 
Isaiah  Iv.  7.  Joel  ii.  12,  13.  Psalm  Ixxxv.  4.  Jer.  xxxi. 
18.  1  John  i.  9. 

A  CONFESSION  OF  SINS. 

Almighty  and  most  merciful  Father,  I  hare  erred  and 
strayed  from  thy  ways  like  a  lost  sheep.  I  have  followed 
too  much  the  devices  and  desires  of  my  own  heart.  I  have 
offended  against  thy  holy  laws.  I  have  left  undone  those 
things  which  I  ought  to  have  done  ;  and  I  have  done  those 
things  which  I  ought  not  to  have  done  ;  and  there  is  no 
health  in  me.  But  thou,  O  Lord,  have  mercy  upon  me  a 
miserable  offender.  Spare  thou  me,  O  God,  which  con- 
less  my  faults  ;  restore  thou  me,  that  am  penitent ;  accord 
ing  to  thy  promises,  declared  unto  mankind  in  Christ  Jesu 
our  Lord.  And  grant,  O  most  merciful  Father,  for  his 
sake,  that  I  may  hereafter  live  a  godly,  righteous,  and  sober 
life,  to  the  glory  of  thy  holy  name.  Amen. 

ADD  TO  THIS  CONFESSION  THIS  PRAYER. 

Almighty  God,  the  Father  of  our  Lord  Jesus  Christ, 
which  desirest  not  the  death  of  a  sinner,  but  rather  that  he 
may  turn  from  his  wickedness,  and  live ;  and  hast  given 
power  and  commandment  to  thy  ministers,  to  declare  and 
pronounce  to  thy  people,  being  penitent,  the  absolution 
and  remission  of  their  sins ;  and  pardonest  and  absolvest 
all  them  which  truly  repent,  and  unfeiguedly  believe  thy 
holy  gospel ;  I  beseech  thee  to  grant  me  true  repentance 
and  thy  Holy  Spirit  •,  that  those  things  may  please  thee 
which  I  do  at  this;  present,  and  that  the  rest  of  my  life 
hereafter  may  be  pure  and  holy  ;  so  that  at  the  last  I  may  come 
to  thy  eternal  joy  through  Jesus  Christ  our  Lord.  Arnen.* 

•  On  reference  U>  the  decree  of  the  council  of  Trent,  De  Pccniten- 
tia,  the  reader  will  perceive  that  this  prayer  shows  how  decidedly  the 
British  reformers  were  opposed  to  the  church  of  Koine  respecting  iL« 


King  Edward  VI. — Primer. 


The  following  Prayers  are  from  a  subsequent  part  of  the 
Primer,  entitled,  SUNDRY  GODLY  PRAYERS  FOR  DIVERSE 
PURPOSES. 

FOR  GENTLEMEN. 

Albeit  whatsoever  is  born  of  flesh  is  flesh,  and  all  that 
we  receive  of  our  natural  parents  is  earth,  dust,  ashes,  and 
corruption ;  so  that  no  child  of  Adam  hath  any  cause  to 
boast  himself  of  his  birth  and  blood,  begotten  in  sin,  con 
ceived  in  uncleanness,  and  born  by  nature  the  children  of 
wrath ;  yet,  forasmuch  as  some  for  wisdom,  godliness, 
virtue.,  valour,  eloquence,  learning,  and  policy,  are  advanced 
above  the  common  sort  of  people,  unto  dignities  and  tem 
poral  promotions,  as  men  worthy  to  have  the  superiority  in 
a  Christian  commonwealth ;  and,  by  this  means,  have  ob 
tained  among  the  people  a  more  noble  and  worthy  name : 
we  most  entirely  beseech  thee,  from  whom  cometh  the  true 
nobility  to  so  many  as  are  born  of  thee,  and  are  made  thy 
sons  through  faith,  whether  they  are  rich  or  poor,  noble  or 
simple,  to  give  a  good  spirit  to  our  superiors  ;  that,  as  they 
are  called  gentlemen  in  name,  so  they  may  show  themselves 
in  all  their  doing's,  gentle,  courteous,  loving,  merciful,  and 

ministration  of  what,  the  latter  calls  the  sacrament  of  penance,  and  abso 
lution.  The  ninth,  tenth,  and  fifteenth  canons  of  that  decree  are  as  fol 
lows  : — "IX.  If  nay  one  say, that  the  sacramental  absolution  of  the  priest 
is  not  a  judicial  act,  hut  merely  a  ministration  of  pronouncing  and  de 
claring  the  remission  of  sins  to  him  that  confesses  his  offences,  provided 
be  do  but  believe  he  is  forgiven  ;  or  it' the  priest  absolve  him  not  seri 
ously  (with  intention)  ;  or  that  the  confession  of  the  penitent  is  not 
required  that  the  priest  may  absolve  him — let  him  be  accursed!" — "  X. 
If  any  one  say,  that  priestswho  are  in  mortal  sin,  have  not  the  power  of 
binding  and  loosing  ;  or  that  priests  are  not  the  only  ministers  of  ab- 
•oiution,  but  that  it  is  said  to  all  the  faithful  in  Christ,  •  Whatsoever 
thou  shall  bind  on  earth  shall  be  bound  in  heaven  ;  and  whatsoever 
thou  shalt  loose  on  earth,  shall  be  loosed  in  heaven  ;'  also,  '  Whoseso 
ever  sins  ye  remit,  they  are  remitted  unto  th^m  :  and  whosesoever  sins 
ye  retain,  thoy  are  retained' — so  that  by  the  power  of  these  words, 
the  open  sins  of  any,  may  be  absolved  by  any  one,  through  rebuke 
•lone,  if  the  offender  submit  when  rebuked,  and  in  like  manner  secret 
•ins  may  be  absolved  upon  voluntary  confession — let  him  be  accursed  !" 
— "  XV.  If  any  one  say,  that  the  keys  [powerj  were  given  to  the  church 
only  for  absolving  [loosing],  and  not  for  binding  [or  still  holding  a 
•inner  to  be  guilty] .  and  therefore  that  priests  when  they  impose 
penances  [or  punishments]  upon  those  who  confess,  act  beyond  the 
bounds  of  tfieir  authority,  ana  contrary  to  the  institution  of  Christ  ; 
also,  that  it  is  a  fiction  that  when  eternal  punishment  is  taken  away 
by  the  power  of  the  keys,  there  does  not,  for  the  most  part,  still  re 
main  a  temporal  penalty  to  be  expiated  —let  him  be  accursed  !  '* 


Prayers  for  diverse  conditions  of  men.  89 

liberal  unto  their  inferiors,  living  among  them  as  natural 
fathers  among  their  children ;  not  oppressing  them,  but 
favouring,  helping,  and  cherishing  them  :  not  destroyers, 
but  fathers  of  the  commonalty;  not  enemies  to  the  poor, 
but  aiders,  helpers,  and  comforters  of  them — that  when 
thou  shalt  call  them  from  this  vale  of  wretchedness,  they, 
having  first  shown  gentleness  to  the  common  people,  may 
receive  gentleness  again  at  thy  merciful  hand,  even  evtr- 
lasting  life  ;  through  Jesus  Christ  our  Lord.  Amen. 

FOR  LANDLORDS. 

The  earth  is  thine,  O  Lord,  and  all  that  is  contained 
therein  ;  notwithstanding,  thou  hast  given  the  possession 
thereof  to  the  children  of  men,  to  pass  over  the  time  of  their 
short  pilgrimage  in  this  vale  of  misery.  We  heartily  pray 
thee,  to  send  thy  Holy  Spirit  into  the  hearts  of  them  that 
possess  the  grounds,  pastures,  and  dwelling  places  of  the 
earth  ;  that  they,  remembering  themselves  to  be  thy  tenants, 
may  not  rack,  and  stretch  out  the  rents  of  their  houses  and 
lands ;  nor  yet  take  unreasonable  fines  and  incomes,  after 
the  manner  of  covetous  worldlings  ;  but  so  let  them  exit  to 
others,  that  the  inhabitants  thereof  may  be  able  both  to  pay 
the  rents,  and  also  honestly  to  live,  to  nourish  their  families, 
and  to  relieve  the  poor.  Give  them  grace  also  to  consider 
that  they  are  but  strangers  and  pilgrims  in  this  world, 
having  here  no  dwelling-place,  but  seeking  one  to  come ; 
that  they,  remembering  the  short  continuance  of  their  life, 
may  be  content  with  that  is  sufficient,  and  not  join  house 
to  house,  nor  couple  land  to  land,  to  the  impoverishment 
of  others,  but  so  behave  themselves  in  letting  out  their 
tenements,  lands,  and  pastures,  that  after  this  life  they  may 
be  received  into  everlasting  dwelling-places ;  through 
Jesus  Christ  our  Lord.  Amen. 

FOR   LABOURERS,  AND  MEN  OF  OCCUPATIONS. 

As  the  bird  is  born  to  fly,  so  is  man  born  to  labour ;  for 
thou,  O  Lord,  hast  commanded  in  thy  holy  word,  that  man 
shall  eat  his  bread  in  the  labour  of  his  hands,  and  in  the 
sweat  of  his  face :  yea,  thou  hast  given  commandment, 
that  if  any  man  will  not  labour,  the  same  should  not  eat ; 
thou  requirest  of  us,  also,  that  we  withdraw  ourselves  from 
every  brother  that  walkeih  inordinately,*  and  giveth  not 
his  mind  unto  labour  ;  so  that  thy  godly  pleasure  is  that 
*  Disorderly  . 


90  Kins  Edward  VI. — Primer. 

no  man  be  idle,  but  every  man  labour  according  to  his  vo- 
caHon  and  calling.  We  most  humbly  beseech  thee  to  en 
grave  in  the  hearts  of  labourers  and  workmen  a  willing 
disposition  to  travail  for  their  living,  according  to  thy  word  ; 
and  to  bless  the  labourer's  pains,  and  travails  of  all  such  as 
either  till  the  earth,  or  exercise  any  other  handicraft;  that 
they,  studying  to  be  quiet,  and  to  meddle  with  their  own 
business,  and  to  work  with  their  own  hands,  and  through 
thy  blessing  enjoying  the  fruits  of  their  labours,  may  ac 
knowledge  thee,  the  giver  of  all  good  things,  and  glorify 
thy  holy  name.  Amen. 

FOR  RICH  MEN. 

Albeit,  Lord,  thou  art.  the  giver  of  all  good  things,  and 
through  thy  blessing  men  become  rich,  that  are  godly  and 
justly  rich  ;  yet  we  are  taught  in  thy  divine  scriptures,  that 
riches,  and  the  cares  of  worldly  things  smother  and  choke 
up  thy  holy  word  ;  and  that  it  is  more  easy  for  a  camel  to 
go  through  the  eye  of  a  needle,  than  for  a  rich  man  to  enter 
into  the  kingdom  of  heaven.  Again,  that  they  which  will 
be  rich,  fall  into  temptations  and  snares,  and  into  many 
foolish  and  noisome  lusts,  which  whelm  men  into  perdition 
and  destruction,  (for  covetousness  is  the  root  of  all  evil,) 
we,  therefore,  perceiving  by  thy  blessed  word  so  many  in- 
commodities,  yea  pestilences  of  man's  salvation  to  accom 
pany  riches,  most  entirely  beseech  thee  to  bless  such  as 
thou  hast  made  rich,  with  a  good,  humble,  loving,  and  free 
mind ;  that  they,  remembering  themselves  to  be  thy  dis 
pensers  and  stewards,  may  not  set  their  minds  upon  the 
deceitful  treasures  of  this  world,  which  are  more  brittle 
than  glass,  and  more  vain  than  smoke,  nor  yet  heap  up 
thick  clay  against  themselves  ;  but  liberally  and  cheerfully 
bestow  part  of  such  goods,  as  thou  hast  committed  unto 
them,  upon  their  poor  neighbours;  make  for  themselves 
friends  of  this  wicked  mammon  ;  be  merciful  to  the  needy  ; 
be  rich  in  good  works  ;  and  ready  to  give  and  to  distribute 
to  the  necessity  of  the  saints,  laying  up  in  store  for  them 
selves  a  good  foundation,  against  the  time  to  come  ;  that 
they  may  obtain  everlasting  life,  through  Jesus  Christ,  thy 
Son,  our  Lord.  Amen. 

FOR    POOR    PEOPLE 

As  riches,  so  likewise  poverty  is  thy  gift,  O  Lord;  and 
as  thou  hast  made  some  rich  to  despise  the  worldly  goods, 


Prayers  for  diverse  conditions  oj  men.  91. 

BO  hast  thou  appointed  some  to  be  poor,  that  they  may  receive 
thy  benefits  at  the  rich  man's  hands.  And  as  the  godly 
rirh  are  v\ell  beloved  of  thee,  so  in  like  manner  are  the 
poor,  that  bear  the  cross  of  poverty  patiently  and  thank 
fully  ;  for  good  and  evil,  life  and  death,  poverty  and  riches, 
are  of  thee,  O  Lord  ;  we  therefore  most  humbly  pray  thee, 
to  give  a  good  spirit  to  all  such  as  it  hath  pleased  thee  to 
burden  with  the  yoke  of  poverty  ;  that  they  may,  with  a  pa 
tient  and  thankful  heart,  walk  in  their  state,  like  to  that 
poor  Lazarus  of  whom  we  read  in  the  gospel  of  thy  well- 
beloved  Sou,  who  chose  rather  patiently  and  godly  to  die, 
than  unjustly  or  by  force  to  get  any  man's  goods,  and  by  no 
means  envy,  murmur,  or  grudge  against  such  as  it  hath 
pleased  thee  to  endue  with  more  abundance  of  worldly 
goods :  but  knowing  their  state,  although  ever  so  humble 
and  base,  to  be  of  thee  their  Lord  God,  and  that  thou  wilt 
not  forsake  them  in  this  their  great  need,  but  send  them 
things  necessary  for  their  poor  life,  may  continually  praise 
thee,  and  hope  for  better  things  in  the  world  to  come; 
through  Jesus  Christ  our  Lord.  Amen. 

THE  PRAYER  OF  A  TRUE  SUBJECT. 

As  it  is  thy  godly  appointment,  O  Lord  God,  that  some 
should  bear  rule  in  this  world  to  see  thy  glory  set  forth, 
and  the  common  peace  kept ;  so  it  is  thy  pleasure  again, 
that  some  should  be  subjects  and  inferior  to  others  in  their 
vocation  ;  although  before  thee  there  is  no  respect  of  per 
sons.  And,  forasmuch  as  it  is  thy  godly  will  and  pleasure 
lo  appoint  and  set  me  in  the  number  of  subjects,  I  beseech 
thee  to  give  me  a  faithful  heart  unto  the  high  powers; 
that  there  may  be  found  in  me  no  disobedience,  no  un 
faithfulness,  no  treason,  no  falsehood,  no  dissimulation, 
no  insurrection,  no  commotion,  no  conspiracy,  nor  any 
kind  of  rebellion  in  word  or  in  deed,  against  the  civil  ma 
gistrates;  hut  all  faithfulness,  obedience,  quietness,  sub- 
'ection,  humility,  and  whatsoever  else  beeometh  a  subject  ; 
that  I,  living  here  in  all  lowliness  of  mind,  may  at  the  last 
day,  through  thy  favour,  be  lifted  up  into  everlasting  glory; 
where  thou,  most  merciful  Father,  with  thy  Son,  and  the 
Holy  Ghost,  livest  and  reignest,  very  God,  for  ever  and 
ever.  Amen. 

OF  ALL   CHRISTIANS. 

Albeit,    O    heavenly    Father,    all    we   that    unfeignedly 


92  King  Edward  VI. — Primer. 

profess  thy  holy  religion,  and  faithfully  call  on  thy  blessed 
name,  are  thy  sons,  and  heirs  of  everlasting  glory ; 
yet,  as  all  the  members  of  a  body  have  not  one  office, 
so  likewise  we,  being  many,  and  making  one  body, 
whereof  thy  dearly  beloved  Son  is  the  head,  have  not  all 
one  girt,  neither  are  we  all  called  to  one  office,  but  as  it 
hath  pleased  thee  to  distribute,  so  receive  we.  We  there 
fore  most  humbly  pray  thee  to  send  thy  Spirit  of  love  and 
concord  among  us ;  that,  without  any  disorder  or  debate, 
every  one  of  us  may  be  content  with  our  calling  ;  quietly 
live  in  the  same ;  study  to  do  good  unto  all  men,  by  the 
true  and  diligent  exercise  thereof,  without  too  much  seek 
ing  of  our  own  private  gain;  and  so  order  our  life,  in  all 
points,  according  to  thy  godly  will,  that  by  well  doing  we 
may  stop  the  mouths  of  such  foolish  and  ignorant  people 
as  report  us  to  be  evil  doers  ;  and  cause  them,  through  our 
good  works,  to  glorify  thee  our  Lord  God  in  the  day  of 
visitation.  Amen. 

A    PRAYER   SUITABLE    FOR    ALL     MEN  ;     AND   TO    BE    SAID    AT 
ALL    TIMES. 

Most  merciful  Father,  grant  me  to  covet  with  an  ardent 
mind  those  things  which  may  please  thee  ;  to  search  them 
wisely,  to  know  them  truly,  and  to  fulfil  them  perfectly, 
to  the  laud  and  glory  of  thy  name.  Order  my  living  so 
that  I  may  do  that  which  thou  requirest  of  me  ;  and  give 
me  grace  that  I  may  know  it,  and  have  will  and  power 
to  do  it ;  that  I  may  obtain  those  things  which  are  most 
convenient  for  my  soul.  Gracious  Lord,  make  my  way 
sure  and  straight  to  thee,  so  that  I  fall  not  between  pros 
perity  and  adversity  ;  but  that  in  prosperous  things  I  may 
give  thee  thanks,  and  in  adversity  be  patient ;  so  that  I  be 
not  lift  up  with  the  one,  nor  oppressed  with  the  other. 
And  that  I  may  rejoice  in  nothing  but  that  which  moveth 
me  to  thee  ;  nor  be  sorry  for  any  thing  but  for  those  things 
which  draw  me  from  thee  ;  desiring  to  please  nobody,  nor 
learing  to  please  any  besides  thee.  Most  loving  Father, 
let  all  worldly  things  be  vile  unto  me,  for  thee  ;  and  be  thou 
my  most  special  comfort  above  all.  Let  me  not  be  merry 
with  the  joy  that  is  without  thee;  and  let  me  desire  nothing 
besides  thee  ;  let  all  labour  delight  me  which  is  for  thee ; 
and  let  all  the  rest  weary  me  which  is  not  in  thee  Make 
me  to  lift  up  my  heart  oftentimes  to  thee  ;  and  when  I  iall, 
make  me  to  think  on  thee  and  be  sorry,  w.th  a  stedtast 


General  prayers.  93 

purpose  of  amendment.  Loving  Lord,  make  me  humble, 
without  feigning;  cheerful,  without  lightness  ;  sad,  without 
mistrust ;  sober,  without  heaviness  ;  true,  without  double- 
ness  ;  fearing  thee,  without  desperation  ;  trusting  in  thee, 
without  presumption  ;  telling  my  neighbours  their  faults 
meekly,  without  dissimulation  ;  teaching  them  with  words 
and  examples,  without  any  mockings ;  obedient  without 
arguing ;  patient  without  grudging ;  and  pure  without  cor 
ruption.  Give  me  also,  I  beseech  thee,  a  watchful  spirit, 
that  no  curious  thought  withdraw  me  from  thee.  Let  it  be 
so  strong,  that  no  filthy  affection  draw  me  backwards  ;  so 
stable,  that  no  tribulation  break  it.  Grant  me  also  to  know 
thee  ;  diligent  to  seek  a  godly  conversation  ;  to  please,  and 
finally  hope  to  embrace  thee,  for  the  precious  blood  sake  of 
that  immaculate  Lamb,  our  only  Saviour  Jesus  Christ,  to 
whom,  with  thee,  O  Father,  and  the  Holy  Ghost,  three 
Persons  and  one  God,  be  all  honour  and  glory,  world  with 
out  end.  Amen. 

THE    FOLLOWING    ARE    AMONG 

GENERAL  PRAYERS 

TO  BE  SAID  FOR  THE  GRACE  AND  FAVOUR  OF  GOD. 

Whosoever  liveth  without  thy  grace  and  favour,  O  most 
gracious  and  favourable  Lord,  although  for  a  time  he 
walloweth  in  all  kinds  of  fleshly  pleasures,  and  abound  with 
too  much  worldly  riches,  yet  is  he  nothing  else  but  the 
wretched  bond-slave  of  Satan,  and  a  vile  heap  of  sin.  All 
his  pleasure  is  extreme  poison,  all  his  wealth  is  nothing 
else  but  plain  beggary.  For  what  felicity  can  there  be 
where  thy  grace  and  favour  wanteth?  But  where  thy 
grace  and  favour  is  present,  though  the  devil  roar,  the 
world  rage,  the  flesh  assail,  there  is  true  blessedness,  un 
feigned  pleasure,  and  continual  wealth.  Pour  down,  there 
fore,  thy  heavenly  grace,  and  fatherly  favour  upon  us  : 
that  we,  being  assured  of  thy  favourable  goodness  towards 
us,  may  rejoice  and  glory  in  thee,  and  have  cheerful  hearts, 
whensoever  we  are  most  assailed  with  any  kind  of  adversity  ; 
be  it  poverty  or  sickness,  loss  of  friends,  or  persecution  for 
thy  name's  sake,  to  whom  be  glory  for  ever.  Amen. 

FOR  THE  GIFT  OP  THE  HOLY  GHOST. 

So  frail  is  our  nature  ;  so  vilr  is  our  flesh ;  so  sinful  i« 


94  King  Edward  VI. — Primer. 

our  heart ;  so  corrupt  are  our  affections  ;  so  wicked  are  all 
our  thoughts,  even  from  our  childhood  upwards,  that  of 
ourselves  we  can  neither  think,  breathe,  speak,  or  do  any 
thing  that  is  praiseworthy  in  thy  sight,  O  heavenly  Father  ; 
yea,  except  thou  dost  assist  us  with  thy  merciful  goodness, 
all  things  are  so  far  out  of  frame  in  us,  that  we  see  nothing 
present  in  ourselves  but  thy  heavy  displeasure  and  eternal 
condemnation.  Vouchsafe,  therefore,  O  loving  Father,  to 
send  thy  Holy  Spirit  unto  us,  which  may  make  us  new 
creatures  ;  put  away  from  us  all  fleshly  lusts ;  fill  our 
hearts  with  new  affections  and  spiritual  motions  ;  and  so, 
altogether  renew  us  both  in  body  and  soul,  through  his 
godly  inspiration,  that  we  may  die  unto  the  old  Adam, 
and  live  unto  thee  in  newness  of  life,  serving  thee  our 
Lord  God  in  holiness  and  righteousness  all  the  days  of  our 
life.  Amen. 

FOR  THE  TRUE  KNOWLEDGE  OF  OURSELVES. 

It  is  written  in  thy  holy  gospel,  most  loving  Saviour,  that 
thou  earnest  into  this  world,  not  to  call  the  righteous,  that 
is,  such  as  justify  themselves,  but  sinners  unto  repentance. 
Suffer  me  not,  therefore,  O  Lord,  to  be  in  the  number  of 
those,  who  boasting  their  own  righteousness,  their  own 
works  and  merits,  despise  that  righteousness  which  cometh 
by  faith,  which  alone  is  allowable  before  thee.  Give  me 
grace  to  acknowledge  mine  own  self  as  I  am,  even  the 
son  of  wrath  by  nature,  a  wretched  sinner,  and  au  unpro 
fitable  servant ;  and  wholly  to  depend  on  thy  merciful 
goodness  with  a  strong  and  unshaken  faith ;  that  in  this 
world  thou  mayest  continually  call  me  unto  true  repent 
ance,  seeing  I  continually  sin,  and,  in  the  world  to  come, 
bring  me  unto  everlasting  glory.  Amen. 

FOR  A  PURE  AND  CLEAN  HEART. 

The  heart  of  man  naturally  is  corrupt  and  unsearchable 
through  the  multitude  of  sins,  which  lie  buried  in  it,  inso 
much  that  no  man  is  able  to  say,  My  heart  is  clean,  and  I 
nm  clear  from  sin.  Remove  from  me,  therefore,  O  hea 
venly  Father,  my  corrupt,  sinful,  stony,  stubborn,  and  un 
faithful  heart.  Create  in  me  a  clean  heart,  free  from  all 
noisome  and  ungodly  thoughts.  Breathe  into  my  heart 
by  thy  Holy  Spirit,  godly  and  spiritual  motions ;  that  out 
of  the  good  treasure  of  the  heart,  I  may  bring  forth  good 
things,  unto  the  praise  and  glory  of  thy  name.  Amen. 


G       <rt  prayers.  95 

FOR  A  QUIET  CONSCIENCE. 

The  wicked  are  like  a  raging-  sea,  which  is  never  in 
quiet ;  neither  is  there  any  peace  to  the  ungodly  :  but  such 
as  love  thy  law,  O  Lord,  they  have  plenty  of  peace  ;  they 
have  quiet  minds,  and  contented  consciences,  which  is  the 
greatest  treasure  under  the  sun  ;  given  of  thee  to  so  many 
as  seek  it  at  thy  hand,  with  true  faith  and  continual  prayer. 
Give  me,  O  Lord,  that  joyful  jewel,  even  a  quiet  mind  and 
a  contented  conscience ;  that  I,  being  free  from  the  mali 
cious  accusations  of  Satan,  from  the  crafty  persuasions  of 
the  world,  from  the  subtle  enticements  of  the  flesh,  from 
the  heavy  curse  of  the  law,  and  fully  persuaded  of  thy 
merciful  goodness  toward  me,  through  faith  in  thy  Son 
Jesus  Christ,  may  quietly  serve  thee,  both  bodily  and 
ghostly,  in  holiness  and  righteousness,  all  the  days  of  my 
life.  Amen. 

FOR    FAITH. 

Forasmuch  as  nothing  pleaseth  thee  that  is  done  with 
out  faith,  appear  it  before  the  blind  world  ever  so  beauti 
ful  and  commendable,  but  it  is  counted  in  thy  sight  sinful 
and  worthy  of  condemnation  :  yea  the  self  sin  and  con 
demnation.  This  is  most  humbly  to  desire  thee,  O  Father, 
for  Christ's  sake,  to  breathe  into  my  heart  by  thy  Holy 
Spirit,  this  most  precious  and  singular  gift  of  faith,  which 
worketh  by  charity.  Whereby  also  we  are  justified,  and 
received  into  thy  favour ;  that  I,  truly  believing  in  thee, 
and  fully  persuaded  of  the  truth  of  thy  holy  word,  may  be 
made  thy  son,  and  inheritor  of  everlasting  glory,  through 
Jesus  Christ  our  Lord.  Amen. 

FOR  CHARITY. 

Thy  cognizance  and  badge  whereby  thy  disciples  are 
known,  O  Lord  and  Saviour  Jesu  Christ,  is  charity  or 
love,  which  cometh  out  of  a  pure  heart,  a  good  conscience, 
and  of  faith  unfeigned.  I  pray  thee,  therefore,  give  me 
this  Christian  love  and  perfect  charity,  that  I  may  love  thee 
my  Lord  God,  with  all  my  heart,  with  all  my  mind,  with 
all  my  soul,  and  with  all  my  strength ;  doing  always  of 
very  love  that  only  which  is  pleasant  in  thy  sight.  Again, 
that  I  may  love  my  neighbour  and  Christian  brother  as 
myself;  wishing  as  well  to  him  as  to  myself;  and  ready  at 
all  times  to  do  for  him  whatsoever  lieth  in  my  power,  that 


96  King  Edward  VI. — Primer. 

wr.en  we  shall  all  stand  before  thy  dreadful  judging  place, 
I,  being  known  by  thy  badge,  may  be  numbered  among 
thy  disciples,  and  so,  through  thy  mercy,  receive  the  reward 
ot  eternal  glory.  Amen. 

FOR  PATIENCE. 

When  thou  livedst  in  this  world,  O  Lord  Christ,  thou 
•howedst  thyself  a  true  mirror  of  perfect  patience,  suffering 
quietly,  not  only  the  venomous  words,  but  also  cruel  deeds 
of  thy  most  cruel  enemies ;  forgiving  them,  and  praying 
for  them  which  most  despiteful ly  handled  thee.  Give  me 
grace,  O  most  meek  and  loving  Lamb  of  God,  to  follow 
this  thy  patience  ;  quietly  to  bear  the  slanderous  words  of 
mine  adversaries ;  patiently  to  suffer  the  cruel  deeds  of 
mine  enemies  ;  to  forgive  them  ;  to  pray  for  them  ;  yea,  to 
do  good  to  them ;  and  by  no  means  to  go  about  once  to 
avenge  myself,  but  rather  to  give  place  unto  wrath,  seeing 
that  vengeance  is  thine,  and  thou  wilt  reward :  seeing  also, 
that  thou  helpest  them  to  their  right  that  suffer  wrong ; 
that  I,  thus  patiently  suffering  all  evils,  may  afterward* 
dwell  with  thee  in  glory.  Amen. 

FOR  HUMILITY. 

What  have  we,  O  heavenly  Father,  that  we  have  not 
received  ?  Every  good  gift,  and  every  perfect  gift,  is  from 
above,  and  cometh  down  from  thee,  which  art  the  Father 
of  lights.  Seeing  then  all  that  we  have  is  thine,  whether 
it  pertain  to  the  body  or  the  soul,  how  can  we  be  proud, 
and  boast  ourselves  of  that  which  is  none  of  our  own  ? 
Seeing  also,  that  as  to  give,  so  to  take  away,  thou  art  able ; 
and  wilt  whensoever  thy  gifts  are  abused,  and  thou  not  ac 
knowledged  to  be  the  Giver  of  them.  Take,  therefore, 
away  from  me  all  pride  and  haughtiness  of  mind  ;  graft  in 
me  true  humility,  that  I  may  acknowledge  thee  the  Giver 
of  all  good  things,  be  thankful  unto  thee  for  them,  and  use 
them  unto  thy  glory,  and  the  profit  of  my  neighbour. 
Grant  also,  that  all  my  glory  and  rejoicing  may  be  in  no 
earthly  creatures,  but  in  thee  alone,  which  doest  mercy, 
equity,  and  righteousness  upon  earth.  To  thee  alone  be 
all  glory.  Amen. 

FOR  MERCIFULNESS. 

Thy  dearly  beloved  Son  in  his  holy  gospel  exhorteth  us 
to  be  merciful,  even  as  thou  our  heavenly  Father,  art 


General  Prayers.  97 

merciful,  and  promisest  that  if  we  be  merciful  to  other,  we 
shall  obtain  mercy  of  thee,  who  art  the  Father  of  mercies 
and  God  of  all  consolation.  Grant,  therefore,  that  foras 
much  as  thou  art  our  Father,  and  we  thy  children,  we 
may  resemble  thee  in  all  our  life  and  conversation  ;  and 
that,  as  thou  art  beneficial  and  liberal,  not  only  to  the 
good,  but  also  to  the  evil,  so  we  likewise  may  show  our 
selves  merciful,  gentle,  and  liberal  to  so  many  as  have  need 
of  our  help  ;  that  at  the  dreadful  day  of  doom  we  may  be 
found  in  the  number  of  those  merciful,  whom  thou  shall 
appoint  by  thy  only  begotten  Son  to  go  into  everlasting 
life;  to  whom  with  thee  and  the  Holy  Ghost  be  all  honour 
and  praise.  Amen. 

FOR   TRUE    GODLINESS. 

In  thy  law,  O  thou  Maker  of  heaven  and  earth,  thou 
hast  appointed  us  a  way  to  walk  in,  and  hast  commanded 
that  we  should  turn  neither  on  the  right  hand  nor  on  the 
left,  but  do  according  to  thy  good  will  and  pleasure,  with 
out  adding  of  our  own  good  intents  and  fleshly  imagina 
tions.  As  thou  hast  commanded,  so  give  me  grace,  good 
Lord,  to  do.  Let  me  neither  follow  my  own  will,  nor  the 
fancies  of  other  men,  neither  let  me  be  beguiled  with  the 
mask  of  old  customs,  long  usages,  fathers  decrees,  ancient 
laws,  nor  anything  that  fighteth  with  thy  holy  ordinances 
and  blessed  commandment  ;  but  faithfully  believe,  and 
stedfastly  confess  that  to  be  the  true  godliness,  which  is 
learned  in  thy  holy  Bible  :  and  according  unto  that,  to 
order  my  life  unto  the  praise  of  thy  holy  name.  Amen. 

FOR   THE   TRUE    UNDERSTANDING    OF    GOD's    WORD. 

O  Lord,  as  thou  alone  art  the  Author  of  the  holy  scrip 
tures,  so  likewise  can  no  man,  although  he  be  ever  so  wise, 
politic,  and  learned,  understand  them,  except  he  be  taught 
by  thy  Holy  Spirit,  who  alone  is  the  schoolmaster  to  lead 
the  faithful  unto  all  truth.  Vouchsafe,  therefore,  I  most 
humbly  beseech  thee,  to  breathe  into  my  heart  thy  blessed 
Spirit,  who  may  renew  the  senses  of  my  mind,  open  my 
wits,*  reveal  unto  me  the  true  understanding  of  thy  holy 
mysteries,  and  plant  in  me  such  a  certain  and  infallible 
knowledge  of  thy  truth,  that  no  subtle  persuasion  of  man's 
wisdom  may  pluck  me  from  thy  truth  ;  but  that  as  I  have 
learned  the  true  understanding  of  thy  blessed  will,  so  I 
*  Mind. 

F.DWARD    SIXTH.  f 


08  King  Edward  VI. — Primer. 

may  remain  in  the  same  continually,  come  life,  come  death  ; 
unto  the  glory  of  thy  blessed  name.     Amen. 

FOR   A    LIFE    AGREEABLE    TO    OUR   KNOWLEDGE. 

As  I  have  prayed  unto  thee,  O  heavenly  Father,  to  be 
taught  the  true  understanding  of  thy  blessed  word,  by  thy 
Holy  Spirit,  so  I  most  entirely  beseech  thee,  to  give  me 
grace  to  lead  a  life  agreeable  to  my  knowledge.  Suffer  me 
not  to  be  of  the  number  of  those,  who  profess  that  they 
know  God  with  their  mouth,  but  deny  him  with  their  deeds. 
Let  me  not  be  like  unto  that  son  who  said  unto  his  father 
that  he  would  labour  in  his  vineyard,  and  yet  laboured 
nothing  at  all,  but  went  abroad  loitering  idly.  Make  me 
rather  like  unto  that  good  and  fruitful  land,  which  yieldeth 
again  her  seed  with  great  increase ;  that  men  seeing  my 
good  works,  may  glorify  thee,  my  heavenly  Father.  Amen. 

FOR   A    GOOD    NAME. 

Nothing  becometh  the  professor  of  thy  name  better,  O 
heavenly  Father,  than  so  to  behave  himself  according  to 
his  profession,  that  he  may  be  well  reported  of  them  that 
are  of  the  household  of  faith.  Yea,  such  sincerity  and 
pureness  of  life  ought  to  be  in  those  who  profess  thy  holy 
name,  that  the  very  adversaries  of  thy  truth  should  be 
ashamed  once  to  mutter  against  them. 

Give  me  grace,  therefore,  I  most  entirely  desire  thee,  so 
to  frame  my  life  according  to  the  rule  of  thy  blessed  word, 
that  I  may  give  no  occasion  to  speak  evil  of  me ;  but 
rather  so  live  in  my  vocation,  that  I  may  be  an  example 
to  others  to  live  godly  and  virtuously,  unto  the  honour  and 
praise  of  thy  glorious  name.  Amen. 

FOR   A    COMPETENT   LIVING. 

Although  I  doubt  not  of  thy  fatherly  provision  for  this 
my  poor  and  needy  life,  yet  forasmuch  as  thou  hast  both 
commanded  and  taught  me  by  thy  dear  Son  to  pray  unto 
thee  for  things  necessary  for  this  my  life  ;  I  am  bold  at  this 
present  to  come  unto  thy  divine  Majesty,  most  humbly  be 
seeching  thee,  that  as  thou  hast  given  me  life,  so  thou  wilt 
give  me  meat  and  drink  to  sustain  the  same :  Again,  as 
thou  hast  given  me  a  body,  so  thou  wilt  give  clothes  to 
cover  it;  that  I,  having  sufficient  for  my  living,  may  the 
more  freely,  and  with  the  quieter  mind,  apply  myself  unto 
thy  service  and  honour.  Amen. 


General  Prayers.  99 


FOR  A  PATIENT  AND  THANKFUL  HEART  IN    SICKNESS. 

Whom  thou  lovest,  O  Lord,  him  dost  thou  chasten,  yea 
every  son  that  thou  receivest,  thou  scourgest,  and  in  so 
doing  thou  offerest  thyself  unto  him,  as  a  father  unto  his 
son.  For  what  son  is  he  whom  the  father  chasteneth  not  ? 
Grant,  therefore,  I  most  heartily  pray  thee,  that  whensoever 
thou  layest  thy  cross  on  me,  and  visitest  me  with  thy  loving 
scourge  of  sickness,  I  may  by  no  means  strive  against  thy 
fatherly  pleasure ;  but  patiently  and  thankfully  abide  thy 
chastisement,  ever  being  persuaded,  that  it  is  for  the  health 
both  of  my  body  and  soul ;  and  that  by  this  means  thou 
workest  my  salvation ;  subduest  the  flesh  unto  the  spirit ; 
and  makest  me  a  new  creature ;  that  I  may,  hereafter, 
serve  thee  more  freely,  and  continue  in  thy  fear  unto  my 
life's  end.  Amen. 

FOR  STRENGTH    AGAINST  THE    DEVIL,  THE    WORLD,  AND  THE 
FLESH. 

O  Lord  God,  the  devil  goeth  about  like  a  roaring  lion, 
seeking  whom  he  may  devour ;  the  flesh  lusteth  against 
the  spirit ;  the  world  persuadeth  unto  vanities ;  that  we 
may  forget  thee,  our  Lord  God,  and  so  be  condemned  for 
ever.  Thus  are  we  miserably  on  every  side  besieged  of 
cruel  and  restless  enemies,  and  likely  at  every  moment  to 
perish,  if  we  be  not  defended  with  thy  godly  power  against 
their  tyranny.  I,  therefore,  poor  and  wretched  sinner,  de 
spairing  of  my  own  strength,  which  indeed  is  none,  most 
heartily  pray  thee  to  endue  me  with  strength  from  above, 
that  I  may  be  able,  through  thy  help,  with  strong  faith  to 
resist  Satan  ;  with  fervent  prayer  to  mortify  the  raging 
lusts  of  the  flesh  ;  with  continual  meditation  of  thy  holy 
law,  to  avoid  the  foolish  vanities  and  transitory  pleasures 
of  this  wicked  world  ;  that  I,  through  thy  grace,  being 
set  at  liberty  from  the  power  of  mine  enemies,  may  live  and 
serve  thee  in  holiness  and  righteousness  all  the  days  of  my 
life.  Amen. 

FOR  THE  GLORY  IN  HEAVEN. 

The  joys,  O  Lord,  which  thou  hast  prepared  for  them 
that  love  thee,  no  eye  hath  seen,  no  ear  hath  heard,  neither 
is  any  heart  able  to  think.  But  as  the  joys  are  great  and 
unspeakable,  so  are  there  few  that  do  enjoy  them.  For 
strait  is  the  gate  and  narrow  is  the  way  that  leadeth  unto 
y  2 


1M  Ring  Edward  VI. — Primer. 

life,  and  few  there  be  that  find  it.  Notwithstanding,  O 
heavenly  Father,  thou  hast  a  little  flock,  to  whom  it  is  thy 
pleasure  to  give  the  glorious  kingdom  of  heaven.  There 
is  a  certain  number  of  sheep,  that  hear  thy  voice,  whom  no 
man  is  able  to  pluck  out  of  thy  hand,  who  shall  never 
perish,  to  whom  also  thou  shalt  give  eternal  life.  Make 
me,  therefore,  O  Lord,  of  that  number,  whom  thou  from 
everlasting  hast  predestinate  to  be  saved ;  whose  names 
also  are  written  in  the  book  of  life.  Pluck  me  out  of  the 
company  of  the  goats  which  shall  stand  on  thy  left  hand, 
and  go  into  damnation ;  and  place  me  among  those  thy 
sheep  which  shall  stand  on  thy  right  hand  and  be  saved. 
Grant  me  this,  O  merciful  Father,  for  thy  dear  Son's  sake, 
Jesus  Christ  our  Lord.  So  shall  I,  enjoying  this  singular 
benefit  at  thy  hand,  and  being  placed  in  thy  glorious  king 
dom,  sing  perpetual  praises  to  thy  godly  Majesty,  who 
livest  and  reignest  with  thy  dearly  beloved  Son,  and  the 
Holy  Ghost,  one  true  and  everlasting  God,  world  without 
end.  Amen. 

A  THANKSGIVING  UNTO  GOD  FOR  ALL  HIS  BENEFITS. 

Thy  benefits  toward  me,  O  most  loving  Father,  are  so 
great  and  infinite,  whether  I  have  respect  unto  my  body  or 
unto  my  soul,  that  I  find  not  in  myself  how  to  recompense 
any  part  of  thine  unspeakable  goodness  towards  me.     But 
thou  who  needcst  none  of  my  goods,  knowing  our  poverty, 
yea  our  nothingness,  requirestof  us  for  a  recompense  of  thy 
kindness,   only  the  sacrifice    of  praise  and  thanksgiving. 
O  Lord  and  merciful  Father,  what  worthy  thanks  am  If 
poor  and   wretched  sinner,   able  to   «ive  thee  ?   Notwith 
standing,  trusting  on  thy  mercy  and  favourable  kindness-,  I 
offer  unto  thee,  in  the  name  of  Christ,  the  sacrifice  of 
praise,  ever  thanking  thee  most  heartily  for  all  thy  benefits 
which  thou  hast  bestowed  upon  me,  thy  most  unprofitable 
servant,  from  the  beginning  of  my  life  unto  this  present 
hour  ;  most  humbly  beseeching  thee  to  continue  thy  loving- 
kindness  towards  me  ;  and  to  give  me  grace  so  to  walk, 
worthy  of  this  thy  fatherly  goodness,  that  when  thou  shalt 
call  me  out  of  this  careful  life,  I   may  enjoy  that  thy  most 
singular  and  last  benefit,  which  is  everlasting  glory,  through 
Jesus  Christ  our  Lord,  to  whom,  with  thee  and  the  Holy 
Ghost,  be  all  honour  and  praise  for  ever  and  ever     Amen. 


General  Prayers.  101 


A  PRAYER  NECESSARY  TO  BE  SAID  AT  ALL  TIMES. 

O  bountiful  Jesu,  O  sweet  Saviour,  ()  Christ  the  Son  of 
God,  have  pity  upon  me,  mercifully  hear  me,  and  despise 
not  my  prayers.  Thou  hast  created  me  of  nothing  ;  thou 
hast  redeemed  me  from  the  bondage  of  sin,  death,  and  hel!, 
neither  with  gold  nor  silver,  but  with  thy  most  precious  body 
once  offered  upon  the  cross,  and  thine  own  blood  shed 
once  for  all,  for  my  ransom ;  therefore  cast  me  not  away, 
whom  thou  by  thy  great  wisdom  hast  made  ;  despise  me 
not  whom  thou  hast  redeemed  with  such  a  precious  trea 
sure  :  nor  let  my  wickedness  destroy  that  which  thy  good 
ness  hath  builded.  Now  whilst  I  live,  O  Jesu,  have  mercy 
on  me,  for  if  I  die  out  of  thy  favour,  it  will  be  too  late 
afterward  to  call  for  thy  mercy ;  whilst  I  have  time  to  re 
pent,  look  upon  me  with  thy  merciful  eyes,  as  thou  didst 
vouchsafe  to  look  upon  Peter  thine  apostle  ;  that  I  may 
bewail  my  sinful  life,  and  obtain  thy  favour,  and  die  therein. 
I  acknowledge  that  if  thou  shouldest  deal  with  me  accord 
ing  to  strict  justice,  I  have  deserved  everlasting  death. 
Therefore  I  appeal  to  thy  high  throne  of  mercy,  trusting 
to  obtain  God's  favour,  not  for  my  merits,  but  for  thy 
merits,  O  Jesu,  who  hast  given  thyself  an  acceptable  sacri 
fice  to  thy  Father ;  to  appease  his  wrath,  and  to  bring  all 
sinners  truly  repenting,  and  amending  their  evil  life,  into 
his  favour  again.  Accept  me,  O  Lord,  among  the  number 
of  them  that  shall  be  saved ;  forgive  my  sins ;  give  me 
grace  to  lead  a  godly  and  innocent  life ;  grant  me  thy 
heavenly  wisdom,  inspire  my  heart  with  faith,  hope,  and 
charity ;  give  me  grace  to  be  humble  in  prosperity,  patient 
in  adversity,  obedient  unto  my  rulers,  faithful  unto  them 
that  trust  me,  dealing  truly  with  all  men  ;  to  live  chastely, 
to  abhor  adultery,  fornication,  and  all  uncleanness ;  to  do 
good  after  my  power  unto  all  men  ;  to  hurt  no  man  ;  that 
thy  name  may  be  glorified  in  me,  during  this  present  life, 
and  that  I  afterward  may  obtain  everlasting  life,  through 
thy  mercy  and  the  merits  of  thy  passion.  Amen. 

A  PRAYER.  IN   PROSPERITY. 

Most  merciful  father,  which  hast  of  thy  gracious  mercy, 
without  my  deserving,  endued  me  abundantly  with  many 
gracious  gifts,  both  spiritually  and  bodily  ;  and  hast  hitherto 
preserved  me  from  innumerable  perils  and  dangers,  both  of 


102  King  Edward  VI. — Primer. 

soul  and  body  ;  and  hast,  at  this  present,  oestowed  upon  me 
bodily  health,  wealth,  and  abundance  of  worldly  substance , 
I  most  heartily  thank  thee  ;  beseeching  thee  most  humbly 
so  to  illuminate  my  mind,  that  I  may  in  all  things  be  thank 
ful  unto  thee  for  thy  great  benefits ;  and  also,  during  my 
life,  may  freely  bestow  thy  gracious  gifts,  to  the  glorifying 
of  thy  holy  name,  the  advancement  of  thy  honour,  and 
profit  of  my  neighbour.  Grant  this,  most  merciful  Father, 
for  thy  Son  Jesus  Christ's  sake,  our  only  Saviour  and 
Mediator.  Amen. 

A  PRAYER  IN  ADVERSITY. 

Almighty  God,  who  for  mine  ingratitude  and  sinful  life 
hast  worthily  punished  me  with  much  affliction  and  adver 
sity,  I  most  humbly  beseech  thee  to  give  me  grace  utterly 
to  detest  and  abhor  my  former  wretched  and  sinful  life ; 
and  to  study  daily  for  the  amendment  of  the  same  ;  and 
that  I  may  fully  be  persuaded  that  this  affliction  hath  not 
chanced  to  me  by  casualty  or  misfortune,  but  by  thy  fore 
knowledge,  counsel,  permission,  and  determinate  pleasure  ; 
and  that  thou  beatest  me  with  this  thy  rod  of  fatherly  cor 
rection,  not  to  the  intent  to  cast  me  clean  out  of  thy  favour; 
but  because  thou  wouldest  thereby  nurture  me  and  reclaim 
me,  to  unfeigned  repentance  for  my  former  life  ;  to  be  more 
circumspect  of  godly  life  hereafter  ;  to  exercise  my  faith  in 
thy  godly  promises  ;  to  try  me,  whether  I  will  be  patient 
and  constant  in  adversity ;  to  make  me  abhor  the  vain 
pleasures  of  this  life  ;  and,  finally,  with  fervent  and  con 
tinual  desire  to  long  for  the  life  everlasting.  Wherefore, 
I  most  heartily  pray  thee,  vouchsafe  to  increase  and 
strengthen  my  faith,  hope,  charity,  and  meekness,  and  that 
I  may,  without  murmur  or  grudge,  patiently  bear  this  thy 
fatherly  chastisement ;  especially  grant  me,  that  I  may 
daily  increase  more  and  more  in  fervent  love  towards  thee  : 
for  thy  holy  word  saith,  that  to  them  that  love  God,  all 
things  shall  happen  for  the  best ;  whether  it  be  prosperity 
or  adversity,  health  or  sickness,  life  or  death.  In  consider 
ation  whereof,  I  submit  me  wholly  to  thee ;  and  fully  sur 
render  and  resign  all  my  will  to  thy  most  godly  will  and 
pleasure ;  which  I  nothing  doubt  shall  end  this  my  afflic 
tion  so  as  shall  be  meetest  and  most  agreeable  to  thy 
honour  and  glory,  and  to  my  most  perfect  wealth  and  ever 
lasting  salvation  ;  through  Jesus  Christ  our  only  Saviour, 
Redeemer,  Advocate,  and  Mediator.  Amen. 


General  Prayers.  103 

A  PRAYER  TO  BE  SAID  WHEN  THE  SICK   PERSON  IS  JOYFUL 
AND  GLAD  TO  DIE. 

O  Lord  Jesu  Christ,  I  beseech  thy  mercy  and  goodness, 
that  thou  wilt  strengthen  and  conduct  my  soul  in  the  great 
journey  which  approacheth  unto  me.  I  believe  thou  for 
my  sake  didst  die,  and  rise  again  ;  and  that  thou,  through 
thy  mercy,  shalt  forgive  me  all  my  sins  ;  and  that  thou 
hast  promised  me  everlasting  life.  Of  this  my  belief,  O 
Lord,  shalt  thou  be  witness  with  all  thine  elect.  This  shall 
also  be  my  last  will ;  in  this  faith,  O  Lord,  do  I  die  upon 
thine  incomparable  mercy.  And  if  through  pain  and 
smart,  impatience,  or  other  temptation,  I  should  or  would 
shrink  from  this  faith,  O  Lord,  I  beseech  thee,  let  me  not 
stick  in  such  unbelief  and  blasphemy ;  but  strengthen  and 
increase  my  faith,  to  the  intent  that  sin,  hell,  and  the  devil 
may  not  hurt  me.  For  thou  art  stronger  and  mightier 
than  all  they.  To  this  do  I  stedfastly  trust ;  Lord,  let  me 
not  be  confounded.  Amen. 

A  PRAYER. 

Laud,  honour,  and  thanks  be  unto  thee,  most  merciful 
Lord  Jesu  Christ,  for  thy  holy  incarnation,  for  thy  pains 
and  bitter  passion,  through  the  which  I  know  that  thou  art 
my  Redeemer  and  Saviour ;  and  believe  that  thou  hast 
overcome  sin,  hell,  and  the  devil ;  so  that  they  cannot  hurt 
me.  To  this  do  I  only  trust ;  upon  this  do  I  build  ;  upon 
this  standeth  all  my  hope ;  in  this  trust  and  confidence 
will  I  be  found.  Only,  O  Lord,  be  propitious  and  merci 
ful  unto  me,  even  as  I,  according  to  thy  faithful  promises, 
do  nothing  doubt.  O  Lord,  leave  me  not  in  this  great 
distress,  but  deliver  me  from  evil.  Amen. 

A    PRAYER   FOR   THEM   THAT   LIE    IN    EXTREME    PANGS    OF 
DEATH 

O  pitiful  Physician,  and  Healer  both  of  body  and  soul, 
Christ  Jesu !  Vouchsafe  to  cast  thy  merciful  eyes  upon  thy 
poor  and  sinful  creature,  who  lieth  here  captive,  and  bound 
with  sickness,  turning  his  weakness  to  thy  glory,  and  to 
his  health.  And  vouchsafe,  good  Lord,  to  send  him  patience 
and  endurance,  that  he  may  stedfastly  continue  to  the  end : 
And  that  he  may,  with  a  true  and  perfect  faith,  fight  man 
fully  against  all  temptations  of  the  devil,  when  he  may  no 
longer  continue.  So  be  it. 


104  King  Edward  VI.— Primer. 

[Instead  of  tne  Dirige,  a  service  for  the  .lead  highly 
esteemed  in  the  church  of  Rome,  and  strongly  imbued 
with  its  doctrinal  errors,  the  Primer  contains  under  the  same 
title,  a  selection  from  the  Psalms,  and  other  appropriate 
parts  of  scripture,  with  the  following  prayers  intended  for 
use  in  the  house  of  mourning.] 


O  merciful  God,  the  Father  of  our  Lord  Jesus  Christ,  who 
is  the  resurrection  and  the  life  ;  in  whom  whosoever  be- 
lieveth  shall  live,  though  he  die  ;  and  whosoever  liveth  and 
believeth  in  him,  shall  not  die  eternally :  Who  also  hath 
taught  us,  by  his  holy  apostle  Paul,  not  to  be  sorry  as  men 
without  hope,  for  them  that  sleep  in  him ;  we  meekly  be 
seech  thee,  O  Father,  to  raise  us  from  the  death  of  sin  unto 
the  life  of  righteousness,  that  when  we  shall  depart  this 
life,  we  may  sleep  in  him,  and,  at  the  general  resurrection 
in  the  last  day,  receiving  again  our  bodies,  and  rising  again 
in  thy  most  gracious  favour,  we  may,  with  all  thine  elect 
saints,  obtain  eternal  joy.  Grant  this,  O  Lord  God,  by  the 
means  of  our  Advocate,  Jesus  Christ ;  who,  with  Ihee 
and  the  Holy  Ghost,  liveth  and  reigneth  one  God  for  ever. 
Amen. 


Almighty  God,  we  give  thee  hearty  thanks  for  those  thy 
servants,  whom  thou  hast  delivered  from  the  miseries  of 
this  wretched  world,  from  the  body  of  death,  and  all  temp 
tation  ;  and  hast  brought  tneir  souls,  which  they  committed 
into  thy  holy  hands,  into  sure  consolation  and  rest :  Grant, 
we  beseech  thee,  that  at  the  day  of  judgment,  we,  with  all 
thy  elect  departed  out  of  this  life,  may  fully  receive  thy 
promises,  and  be  made  perfect  altogether,  through  the. 
glorious  resurrection  of  thy  Son,  Jesus  Christ,  our  Lord. 
Amen.* 

*  King  Edward  the  Sixth's  Primer  is  accessible  to  any  person  who 
wishes  to  see  the  whole  of  its  contents  ;  two  editions  having  been 
recently  printed. 


THE 

TROUBLED  MAN'S  MEDICINE, 

IN    TWO    BOOKS,    THE    ONE    COMFORTING    A    MAN    BEING    IN 

TROUBLE,  ADVERSITY,  OR  SICKNESS  ;    THE  OTHER 

TO    TEACH    A    MAN   TO    DIE    BOTH 

PATIENTLY  AND    GLADLY. 

VEPY    PROFITABLE  TO  BE  READ  OF  ALL  MEN,  WHEREIN  THEY 

MAY  LEARN  PATIKNTLY  TO  SUFFER  ALL 

KINDS     OF     ADVERSITY. 

HADE  AND  WRITTEN 

BY    WILLIAM    HUGH 

TO  A  FRIEND  OF  BIS. 


First  printed,  1546. 


HUGH. 


WILLIAM  HUGH  was  a  native  of  Yorkshire.  He  was  educated  at 
Corpus  Christ!  college,  Oxford.  In  1543,  he  took  the  degree  of  master 
of  arts.  At  that  time  he  was  almost  wholly  occupied  as  tutor.  After 
wards  falling  under  the  notice  of  lady  Denny,  he  was  appointed  her 
chaplain,  and  enabled  to  pursue  his  studies  with  less  interruption  through 
her  assistance.  He  was  the  author  of  a  small  work,  entitled,  "  The 
Troubled  Man's  Medicine,"  which  went  through  several  editions  in  the 
sixteenth  century.  He  also  translated  into  English,  "  The  Book  of  Ber 
tram,  the  priest,  intreating  of  the  body  and  blood  of  Christ."  This  able 
and  ancient  argument  against  transubstautiation  was  of  considerable 
use  in  removing  the  errors  of  popery  in  England.  Another  work,  in 
which  he  combated  the  popish  error  that  infants  dying  unbaptized 
would  not  be  saved,  he  dedicated  to  queen  Catharine  Parr.  Hugh 
died  at  Oxford  in  1549,  from  breaking  a  blood  vessel. 

The  Troubled  Man's  Medicine  is  inserted  in  the  present  collection, 
having  been  a  popular  work  during  the  reformation.  It  also  presents 
a  specimen  of  a  species  of  writing  different  from  other  reformers  of  that 
day,  although  it  afterwards  prevailed  to  a  considerable  extent,  namely, 
attempting  to  illustrate  scriptural  arguments  by  reference  to  facts  of 
ancient  history.  Although  inferior  in  force  to  more  simple  scriptural 
argumentation,  it  was  preferable  to  the  scholastic  reasonings  so  com 
monly  brought  forward  by  the  Romish  divines.  'It  marks  a  change  in 
the  writings  of  theologians,  and,  under  the  divine  blessing,  would  have 
considerable  effect  upon  many  nobility  and  gentry  of  that  day  who 
had  entered  upon  literary  studies.  It  appeared  desirable  to  include  one 
piece  of  this  description  in  the  present  collection,  and  we  cannot  but 
remark  the  clearness  with  which  the  author  states  the  scripture  doctrine 
of  justification  by  faith  only,  when  he  returns  to  the  bible  from  his 
quotations  out  of  human  literature.  The  whole  is  here  reprinted,  ex 
cepting  a  few  expressions  which  would  now  be  obsolete. 


THE 

TROUBLED  MAN'S  MEDICINE 


BOOK  I. 

TO    COMFORT    A    MAN    BEING    IN    TROUBLE,    ADVERSITY,  OR 
SICKNESS. 


PART  THE  FIRST. 

The,  results  of  abundance  and  wealth,  and  those  of  poverty 
and  adverse  fortune,  should  cause  us  to  endure  the  latter 
with  thanksgiving. 

MOST  gentle  friend  Urban,  I  plainly  perceive,  not  so  much 
by  your  letters  as  by  the  report  of  other  men,  that  you  are 
not  joyful,  neither  of  a  quiet  mind,  but  rather  unquieted, 
sad,  and  pensive,  in  that  fortune,  which  in  her  inconstancy, 
as  you  say,  only  is  constant,  doth  not,  according  to  her  old 
tenure,  favour  you,  in  that  the  world,  which  for  the  most 
part  is  not  theirs  that  are  of  God,  good,  and  virtuous,  does 
not,  as  it  has  done,  smile  upon  you. 

As  all  things  are  common  among  them  which  are 
trusty  and  faithful  friends,  so,  doubtless,  are  the  very  affec 
tions  of  the  mind,  which  at  length  is  well  known  of  me, 
not  by  hearing  but  by  proof,  not  by  reading  but  by  ex 
perience.  For  as  your  joyful  and  prosperous  state  made 
me  to  rejoice,  so  your  adverse  fortune  and  sadness  causes 
me  likewise  to  be  sad.  Wherefore  it  shall  be  expedient,  and 
my  part,  to  find  some  way  or  means  whereby  this  heaviness, 
wherewith  both  our  minds  as  yet  are  equally  occupied,  may 
be  set  aside,  or  at  the  least  restrained.  To  increase  your 
substance  with  cattle,  gold,  or  silver,  my  mind  is  willing, 
but  my  power  is  impotent.  To  teach  you  how  these  things 
may  be  procured  I  have  not  learned. 

But  that  medicine  only  which  learned  men  have  counted 
most  present  to  a  sick  and  sorrowful  heart,  I  will  en 
deavour,  though  peradventure  not  skilfully,  yet  friendly  to 
minister. 

The  medicine  is  brotherly  counsel  and  friendly  commu 
nication. 

This,  saith  Plutarch,  writing  to  Apollonius,  is  to  a  sick 
mind  the  best  physician.  A^rds  and  voices,  saith  Horace 


4  Hugh. 

in  his  epistles,  do  mitigate  grief  and  put  away  the  greatest 
part  of  sorrow. 

Surely  I  think  that  as  the  diseases  of  the  body  are 
healed  by  confections  made  of  herbs  and  other  things 
proceeding  out  of  the  apothecary's  shop;  so  the  diseases 
of  the  mind  are  only  to  be  cured  with  comfortable  and  un 
feigned  words,  flowing  out  of  a  friendly  and  faithful  heart. 

Isocrates,  in  his  Oration  of  Peace,  saith,  "  I  would  ye 
should  chiefly  know,  that  whereas  many  sundry  remedies 
are  found  of  the  physicians  against  the  sickness  and  mala 
dies  of  the  body ;  against  the  disease  of  the  mind  there  is 
none,  saving  friendly  words."  Wherefore  Apollo,  accounted 
chief,  and  of  the  physicians  in  manner  the  god,  in  Ovid, 
complains  grievously,  that  the  disease  of  his  mind  could 
be  cured  with  no  herbs,  and  that  the  arts  which  did  profit 
every  man  could  not  refrain  his  troublous  affection. 

I  would  wish  the  muses  were  so  favourable  unto  me  that 
I  might  gather  such  herbs  in  their  gardens,  that  would 
well  purge  your  mind  of  this  heaviness  ;  as  it  is  not  to  be 
approved  in  any  man,  who  is  partaker  of  reason,  but 
especially  in  a  man  of  Christ's  religion ;  howbeit,  alas,  so 
great  is  the  blindness  of  our  foolish  nature,  we  think  thos*- 
things  which  are  not  lamentable,  are  to  be  lamented  ;  and 
those  which  are  not  horrible  in  reality,  are  greatly  to  be 
feared. 

In  this  point  I  may  compare  us  to  unwise  children, 
which  vehemently  fear  them  that  use  evil-favoured  visors, 
thinking  that  they  are  spirits,  devils,  and  enemies  of  their 
health ;  whereas  if  they  had  the  wit  boldly  to  pull  off  the 
visors,  they  should  see  hidden  under  them  gentle  counte 
nances,  and  faces  of  their  friends,  kinsmen,  or,  peradventure, 
most  loving  fathers. 

Or  else  we  may  be  justly  likened  unto  raging  Ajax,  who 
in  his  fury  and  madness  used  the  hogs  which  God  had  pre 
pared  for  his  sustenance  and  wholesome  nourishment,  as 
though  they  had  been  his  deadly  enemies,  and  ordained  to 
his  utter  destruction. 

What  childishness  or  worse  than  madness  is  it,  to  bewail, 
and  not  to  take  in  good  worth,  adversity,  misfortune,  or 
poverty,  which  happen  to  us,  not  by  chance,  but  by  the 
providence  and  will  of  our  heavenly  Father,  who  worketh 
every  thing  for  the  best  towards  them  that  love  him,  as  St. 
Paul  suith  to  the  Romans,  ch.  viii.  who  formeth  and 
fashioneth  u*  according  to  his  own  will  who  maketh  us 


The  Troubled  Man's  Medicine.  5 

rich  and  poor,  sick  and  whole,  fortunate  and  miserable,  at 
his  pleasure,  and  all  for  our  good,  profit,  and  advantage. 
Lest  thou  be  deceived,  I  would  not  have  thee  imitate  the 
common  sort,  ascribing  worldly  miseries  to  the  stars,  to 
fate  and  fortune  ;  playing  therein  the  part  of  the  dog,  which 
bites  the  stone  that  is  hurled  at  him,  not  blaming  the  hurler 
thereof;  but  rather  imitate  the  example  of  David,  who 
blamed  not  Shimei  railing  at  him  outrageously,  but  im 
puted  his  despites  unto  the  Lord,  by  whom  he  was  thought 
to  be  sent,  and  attributed  them,  with  thanks,  to  God,  of 
whom,  by  the  testimony  of  scripture,  cometh  both  death  anil 
life,  riches  and  poverty,  good  and  evil.  This  witnesseth 
the  Psalmist,  saying,  The  Lord  doth  advance  and  sup 
press,  the  Lord  maketh  the  rich  and  eke  the  poor. 

But  thou  wilt  say,  peradventure,  If  we  were  certain 
that  our  misfortunes  and  miseries  were  sent  unto  Christian 
men  by  God,  they  would  be  much  more  tolerable ;  but 
when  we  see  our  cattle  die  by  stinging  of  serpents,  or 
by  contagion,  from  which  they  might  have  been  safe  if 
they  had  been  diligently  observed  ;  or  when  we  fall  into 
diseases,  whereof  we  might  have  been  clear,  if  unwhole 
some  meats  and  diet,  infected  places  or  persons  had  been 
avoided;  or  when  we  are  robbed  or  suiter  other  losses  by 
negligence  of  our  servants,  or  evil  will  of  our  neighbours ; 
or  where  we  see  that  we  might  have  been  in  good  case  if 
this  chance  or  that  chance  had  been  escaped,  if  this  thing 
or  that  thing  had  not  been  done — finally,  when  we  see 
ourselves,  by  such  or  like  chances  as  I  have  spoken  of, 
come  to  misery,  we  think  it  rather  to  be  imputed  to  evil 
fortune,  than  to  the  hand  of  God,  by  the  same  mean 
seeking  or  working  our  welfare. 

Truly,  whosoever  is  of  this  opinion,  in  my  judgment, 
seems  to  be  ignorant  that  God  is  provident  and  careful  for 
men.  Also  to  lack  the  knowledge  of  his  most  holy  and 
wholesome  scriptures.  In  Matthew  x.  it  is  written,  that  a 
sparrow,  which  is  a  bird  of  small  estimation,  cannot  fall  to 
the  ground,  without  our  heavenly  Father,  neither  a  hair  of 
a  man's  head.  And  shall  we,  which  are  the  sheep  of  his 
pasture,  his  people,  and  his  sons,  whom  he  regardeth  a 
thousand  times  more  than  the  sparrows,  think  that  the  loss 
of  those  things  which  we  have  enjoyed,  be  they  riches, 
health,  or  any  other  worldly  things,  either  the  miss  of 
them  which  we  have  desired,  can  chance  withou*.  his  wi'. 
and  godly  providence  ? 


6  Hugh. 

Who  so  foolish  as  to  think  that  while  God  regards  the 
hairs  of  our  heads,  which  are  neither  greatly  profitable  nor 
necessary,  he  will  contemn  and  neglect  things  which  per 
tain  to  the  sustaining  and  necessity  of  the  whole  body. 

Who  knows  not  that  Job's  substance  decayed  by  divers 
chances,  as  by  tempests  and  thunders,  by  thieves  and  rob 
bers,  his  children  destroyed  by  the  falling  of  a  house? 
which  things  to  the  infidel  would  have  seemed  bare  chance, 
and  not  afflicted  by  any  godly  power,  yet  in  deed,  as  it  is 
manifest  in  the  history,  these  were  nothing  else  but  means- 
or  instruments  which  the  Lord  used  to  the  performance  of 
his  will. 

Holy  Job,  of  all  Christian  men  much  to  be  followed,  after 
he  had  lost  all,  and  was  brought  to  extreme  misery,  did 
not  accuse  his  carpenters  for  building  of  a  ruinous  house, 
neither  did  he  cry  out  upon  fortune  as  the  unfaithful  do, 
nor  yet  found  fault  at  his  herdmen,  in  that  they  drove  not 
his  cattle  diligently  into  the  safe  stables,  but,  considering  the 
true  cause  of  his  calamities  and  wretchedness,  said,  Naked 
I  came  from  my  mother's  womb,  and  naked  I  shall  go 
hence.  The  Lord  did  give  me  wealth,  and  the  Lord  hath 
taken  it  away  ;  as  it  pleased  the  Lord,  so  it  is  done  ;  his 
name  be  blessed. 

David,  in  his  Psalms,  evidently  shows  that  our  calami 
ties  come  none  otherwise  but  by  the  will  and  permission 
of  God,  which  trieth  us  as  the  gold  is  tried  in  the  fiery 
furnace,  being  never  the  worse  therefore,  but  better  and 
purer.  Thou,  saith  he,  O  Lord,  hast  prored  us,  and  as 
silver  is  wont  with  fire,  thou  hast  examined  us  ;  thou  hast 
brought  us  into  snares,  and  laid  tribulations  upon  our 
backs.  Thou  hast  made  men  our  enemies,  and  set  them 
in  our  necks  ;  we  have  passed  by  fire  and  water.  Jeremiah, 
in  ch.  iii.  of  his  Lamentations,  confirms  this,  pronouncing 
such  words,  Who  saith  that  it  should  be  done,  the  Lord 
not  commanding?  Do  not  good  and  evil  proceed  from 
the  mouth  of  the  Highest?  The  Gentiles,  as  blind  as  they 
were,  of  this  thing  were  not  altogether  ignorant. 

The  Greek  poet,  Hesiod,  asks  what  is  the  cause  that 
some  men  are  vile,  some  noble,  some  rich,  other  some 
poor?  he  maketh  answer  himself,  and  saith,  The  will  of  the 
mighty  God — which  saying  I  would  wish  to  be  as  well 
believed  of  Christian  men,  as  it  was  truly  spoken  by  a 
blind  heathen. 

Seeing  therefore  that  misfortunes,  lack  or  loss  of  riches, 


The  Troubled  Man's  Medicine.  7 

health,  and  such  things,  come  not  rashly,  but  by  the  provi- 
dence  of  our  celestial  Father  ;  why  should  we  not  take  them 
well,  and,  after  the  example  of  Job,  blessing  his  name,  and 
giving  him  thanks  for  them?  Specially  considering  that 
adversities  chancing  to  them  which  love  the  Lord,  are  not 
tokens  of  his  anger,  neither  arguments  that  he  casteth  us  off, 
but  of  a  fatherly  love  rather,  and  a  friendly  care.  Thou 
shalt  perceive,  if  thou  read  diligently  the  holy  histories, 
that  the  more  part  of  those  whom  God  hath  chosen  to  be 
of  his  little  flock,  have  been  wretched  in  the  respect  of  the 
world,  and  miserable,  tossed,  and  turmoiled  with  manifold 
misfortunes,  distracted  and  unquieted  with  continual  sorrows. 

Let  Elijah  the  prophet  be  for  an  example,  whom  God 
loved  so  well  that  he  vouchsafed  to  communicate  his 
counsel  and  mysteries  unto  him. 

What  quietness,  I  pray  you,  or  wealth,  what  riches  or 
surety  had  he,  for  all  the  friendship  that  was  betwixt  God 
and  him  ?  Truly  so  much  wealth,  that  he  had  never  a 
house  to  put  his  head  in.  Such  plenty  of  meat  and  drink, 
that  if  the  ravens  and  the  angel  had  not  fed  him,  he  had 
perished  with  hunger.  Such  quietness,  that  he  could  not 
tell  which  way  to  turn  him,  nor  whither  to  flee  from 
the  persecution  of  Ahab,  Baal's  priests,  and  cruel  Jeze 
bel.  Such  joy  in  this  world,  that  he  desired  oft  to  die 
before  he  died.  What  should  I  speak  of  Elisha,  Jeremiah, 
and,  in  short,  of  the  greatest  part  of  God's  prophets,  which 
were  ever  wrapped  in  woe  and  deadly  anguish,  the  world 
seldom  or  never  ministering  any  cause  of  gladness,  com 
fort,  or  solace  ?  I  will  not  speak  of  the  apostles,  who,  be 
sides  that  they  were  poor,  and  beggarly  all  the  days  of 
their  life,  for  God's  word  were  troubled,  threatened,  mocked, 
scourged,  and  at  the  last,  to  the  sight  of  men,  miserably  died. 

Our  master  Christ,  the  Son  of  God,  would  be  an  abject 
among  the  people,  and  subject  to  afflictions  innumerable  ; 
showing  thereby  that  neither  his  kingdom,  nor  the  king 
dom  of  those  who  are  of  his  household,  is  in  this  world. 
He  saith  to  his  apostles,  Because  ye  are  not  of  the  world 
the  world  doth  hate  you,  John  xv.  which  doubtless  loves 
and  chiefly  favours  them  that  are  her  own  children,  and 
children  of  darkness,  regarding  more  this  temporal  life, 
than  the  life  which  is  promised  to  them  that  cleave  wholly 
to  the  Lord  our  God. 

Scripture,  not  dissembling  with  us,  but  telling  plainly 
whereto  we  should  cleave,  teaches  that  they  which  are  of 


8  Hugh. 

God  shall,  as  in  the  stead  of  a  recognizance,*  suffer  afflic 
tions,  adversities,  and  troubles.  All  they  that  will  live 
virtuously  in  Christ  shall  be  afflicted,  2  Tim.  iii.  Jere 
miah,  speaking  in  the  person  of  God,  ch.  xxv.  saith,  In 
the  city  wherein  my  name  is  invocated  I  will  begin  to 
punish  ;  as  for  you,  (meaning  the  wicked,)  ye  shall  be  as  in 
nocents,  and  not  touched.  And,  The  time  is,  that  judgment 
must  begin  at  the  house  of  God,  I  Peter  iv.  Christ  suffered 
for  us,  leaving  us  an  example  that  we  should  follow  his 
footsteps. 

O  that  we  might  have  seen  the  kind  heart  of  Christ, 
when  he  was  punished,  hanged,  and  crucified,  not  for  his 
own  cause,  but  for  ours,  how  willingly  he  suffered,  giving  us 
an  example,  that  we  might  follow  his  footsteps  ;  doubtless 
we  should,  with  more  courage  and  fortitude,  foe  our  own 
sakes,  suffer  troubles  than  we  do.  Lo,  we  that  live  are  morti 
fied  for  Christ,  that  the  life  of  Christ  may  appear  in  our  carnal 
bodies,  2  Cor.  iv.  If  any  man,  saith  Christ,  will  come 
after  me,  let  him  forsake  himself,  take  his  cross  on  his 
back  and  follow  me ;  for  otherwise  he  is  not  meet  for 
me.  Every  member,  doubt  ye  not,  of  Christ's  body 
shall  have  the  cross,  either  of  poverty  or  persecution,  sick 
ness  or  imprisonment,  injuries  or  of  slanders,  or  of  like 
things. 

Happy  is  he  that  followeth  Christ  manfully  and  faileth 
not,  for  he  at  length  shall  be  eased  of  his  heavy  burden  ; 
he  at  length  shall  find  perpetual  rest  and  eternal  quietness. 
We  must  be  here,  not  as  inhabitants  and  home-dwellers, 
but,  as  Paul  saith,  as  strangers.  Not  as  strangers  only, 
but,  after  the  mind  of  Job,  as  painful  soldiers,  appointed  of 
our  captain,  Christ,  to  fight  against  the  devil,  the  world, 
Hesh,  and  sin.  In  the  which  fight,  except  we  behave 
ourselves  lawfully  and  strongly,  by  the  sentence  of  scrip 
ture,  we  shall  not  be  crowned.  Let  us,  therefore,  arm  our 
selves  with  the  weapons  prescribed  by  St.  Paul  unto  the 
Kphesians,  and  other  places  of  scripture,  to  Christ's  sol 
diers,  ami  with  a  bold  courage  contemn  the  darts  of  the 
devil  and  worldly  miseries,  endeavouring  to  overthrow  our 
minds,  and  weaken  our  faith  toward  God.  For  our 
Captain  with  a  glorious  victory  shall  gloriously  deliver  us. 
In  worldly  wars  there  are  and  have  been  many  of 
courage,  not  unlike  to  Jason,  Hercules,  and  Theseus,  who 

*  A  badge  or  mark  of  distinction  worn  by  the  followers  of  noble 
men. 


The  Troubled  Man's  Medicine.  9 

covet  to  enterprise  upon  dangerous  places,  and  perilous 
enemies,  whereby  they  may  have,  by  their  manful  conflict, 
praise  or  a  garland  of  bay  boughs,  honour  or  temporal 
promotions. 

And  shall  we,  whose  reward  shall  be  not  a  garland  made 
of  green  boughs  that  lightly  withereth,  but  a  crown  of 
glory  that  ever  shall  flourish ;  not  temporal  preferments 
which  endure  not,  but  inheritance  in  heaven  that  shall  be 
continual,  shall  we  be  loth  stoutly  to  withstand  the  world  ? 

It  chances  oft  that  the  presence  of  one  whom  a  man 
lightly  loves  shall  move  him  to  contend  and  fight  fiercely 
with  his  adversary,  little  or  nothing  regarding  his  life,  but 
rather  careful,  lest  with  shame  he  take  a  foil  in  her  pre 
sence  whom  he  loves  ;  and  shall  the  presence  of  our 
spouse  Christ,  whose  eyes  continually  look  on  the  hearts 
and  minds,  nothing  move  us  ?  For  a  man  to  have  taken 
a  foil  before  his  earthly  love  had  been  no  loss  of  body  nor 
soul,  but  a  little  shame,  and  that  not  durable.  But  to  take 
a  foil  of  poverty,  miseries,  sickness,  losses,  lack,  or  other 
misfortunes,  and  not  to  keep  our  minds  still  above  them, 
with  contempt  of  their  assaults,  besides  that  the  presence 
of  God  shall  shame  us,  not  the  body,  but  the  soul  (except 
the  grace  of  God  after  raise  us)  shall  utterly  perish. 

Look  therefore  that  we  fight  merrily  and  boldly,  despising' 
all  misfortunes  that  hurt  or  threaten  hurt  to  our  mortal 
bodies. 

But  either  I  am  deceived,  or  I  hear  you  saying,  Sir,  it  is 
quickly  spoken,  but  it  is  not  so  lightly  done.  It  is  hard, 
and  by  the  sentence  of  philosophers,  against  nature,  for 
men  to  be  content  with  those  things  which  hurt  and 
damage  their  bodies,  and  as  you  require  us  with  contempt 
to  fight  against  them,  doubtless  it  is  very  hard,  and  for 
our  strength  and  power  a  thing  impossible. 

What  then  !  shall  we  play  the  part  of  Demosthenes,  cast 
away  our  weapons  and  despair  ?  No,  not  so.  but,  mistrust 
ing  our  own  power,  let  us  flee  to  God,  as  unto  a  holy 
anchor,  and  safe  refuge,  desiring  help  of  him,  who,  by 
promise  made,  shall  aid,  assist,  and  defend  us.  Call  on 
me,  saith  he,  in  the  day  of  trouble,  and  I  will  deliver  thee. 
The  Lord  is  nigh  to  all  them  that  are  of  a  troubled  heart, 
and  fear  him.  In  thine  infirmity  despise  not  the  Lord, 
but  pray  unto  him,  and  he  shall  heal  thee,  as  it  is  written 
in  the  book  of  Ecclesiasticus.  There  is  no  doubt,  there 
fore,  but  we  shall  have  his  help,  if  we  faithfully  call  fur  it. 


10  Tlugh 

And  in  him  that  comforteth,  if  the  words  of  Paul  are  true, 
we  shall  be  able  to  do  all  things  ;  and  nothing  shall  be 
impossible  for  us,  being  faithful.  Therefore,  let  us  say  with 
Hezekiah,  2  Chron.  xxxii.  Play  we  the  men,  and  comfort 
jurselves,  for  the  Lord  is  with  us,  our  helper,  and  fighteth 
for  us.  The  Lord  (as  he  saith  in  2  Sam.  xxii.)  is  our  rock 
and  our  strength,  our  saviour  and  refuge,  our  buckler,  our 
advancer,  and  the  horn  of  our  health. 

Let  us  then  not  fear,  nor  cease  constantly  to  withstand 
the  cruel  enforcements  of  adversity,  ever  keeping  our  minds 
and  faith  toward  God  unwounded,  unharmed,  and  not  dis 
couraged  by  them,  thinking  still  that  they  are  sent  of  God; 
who  by  infirmity  worketh  strength,  by  ignominy  glory, 
by  poverty  perpetual  riches,  by  death  life ;  who  doth 
wound  and  heal,  striketh  and  maketh  whole,  as  it  is  in  the 
Psalms.  And  for  none  other  end,  but  as  they  were  sent 
to  Job,  to  exercise  and  prove  us,  that  his  glory  may  appear 
in  us,  and  that  we  may  avoid  the  greater  evils,  sin  and 
thraldom  to  the  devil  and  hell. 

The  afflictions,  believe  me,  that  we  count  evils,  encum 
bering  our  flesh,  are  nothing  in  respect  of  those  evils 
wherewith  the  ungodly  are  cumbered,  living  in  infidelity 
and  sin,  under  the  ire  of  God,  under  the  power  of  the 
devil,  being  servants  to  iniquity,  to  whom,  saith  the  Lord, 
is  no  peace ;  whose  minds  and  conscience,  as  Isaiah  writes, 
are  ever  like  to  a  fervent  sea  that  cannot  rest,  whose  floods 
redound  to  conculcation*  and  mourning.  That  these 
greater,  I  say,  and  more  heinous  evils  may  be  avoided, 
these  little,  or  rather  not  at  all  to  be  esteemed  evils,  are  in 
flicted  of  God ;  also  that  we  may  at  length,  after  all  our 
strife,  with  our  Captain,  Christ,  royally  triumph. 

If  we  would  well  consider  for  what  purpose  God  hath 
created  us,  we  should  bear  with  afflictions  and  adverse 
fortune  much  more  than  we  do. 

All  things  in  this  world  are  made  to  serve  man.  The 
sheep  to  clothe  him,  the  ox  to  feed  him,  the  horse  to 
carry  him,  the  herbs  and  trees,  some  to  nourish  him,  some 
to  cure  him  being  diseased,  some  to  deliver  him,  the  sun 
and  moon  to  give  him  light,  so,  in  conclusion,  all  other 
things  under  heaven,  in  one  duty  or  other,  serve  man  ;  and 
as  all  these  things  were  made  to  serve  man,  so  man  was 
made  to  serve  God  in  holiness  and  pureness  of  life,  and 
to  this  end,  doubtless,  poverty  with  other  afflictions  doth 
*  Laving  waste. 


The  Troubled  Man's  Medicine  1 1 

muijh  more  conduce  than  wealth  or  carnal  quietness.  In 
this  resptct  we  ought  to  wish,  and  thank  God  for  ad 
versity  rather  than  for  wealth. 

The  one  causes  us  to  forget  him,  the  other  to  remember 
him ;  the  one  to  despise  him,  the  other  to  call  upon  him 
and  worship  him ;  the  one  provokes  to  incontinency  and 
naughtiness,  the  other  to  temperance  and  soberness ;  the 
one  calleth  us  to  all  kinds  of  vice,  the  other  to  virtue  and 
pureness  of  life.  What,  I  pray  you,  made  David  an  adul 
terer  and  cruel  murderer,  but  wealth  and  quietness?  Jero 
boam,  brought  to  wealth  and  prosperous  state,  became  a 
wicked  and  a  shameful  idolater.  Oh  perilous  abundance 
of  goods  and  satiety  of  meats  and  quietness,  which  de 
stroyed  with  so  many  souls  those  goodly  cities  Sodom  and 
Gomorrah.  Nothing  else  made  Uzziah  proud,  and,  by 
reason  thereof,  to  be  stricken  with  leprosy,  but  the  before- 
named. 

What  made  the  young  man  covetous  and  loth  to  follow 
Christ  when  he  was  bid,  but  worldly  wealth,  which  he  then 
enjoyed  ? 

You  see  in  the  gospel  how  the  men  that  were  bidden  to 
the  king's  supper  could  not  come,  worldly  riches  and  bu 
siness  keeping  them  back.  They  which  came  and  filled 
up  the  places  at  the  feast  were  wretched,  sick,  and  lame 
beggars. 

Christ  bewailed  Jerusalem  because  that  by  her  wealthi- 
ness  and  abundance  of  things  she  forgot  his  visitation. 

What  else  brought  the  rich  glutton  to  forget  God,  him 
self,  and  his  mortality,  to  incontinency,  drunkenness,  glut 
tony,  and  at  the  last  to  the  place  where  is  mourning  and 
gnashing  of  teeth,  but  wealth,  prosperity,  and  worldly 
quietness  ?  Thus  you  see  that  the  effects  of  riches  and 
wealth  are  nothing  else,  for  the  most  part,  but  murder,  adul 
tery,  drunkenness,  idolatry,  covetousness,  gluttony,  contempt 
of  God,  pride,  and  incontinency.  What  Christian  man  will 
not  fear,  chiefly  considering  the  fragility  of  our  nature, 
which,  as  it  is  written  in  Genesis,  even  from  our  young  age 
is  ever  inclined  to  the  worst,  to  possess  much  riches,  or  to 
enjoy  worldly  wealth,  seeing  that  they  draw  men  so  entirely 
from  God,  so  far  into  vice  and  mischief. 

If  we  are  sick  in  body,  having  our  wits,  we  will  not 
touch  those  meats  which  we  think  may  move  or  increase 
our  disease,  though  they  are  ever  so  dainty  or  precious. 
And  shall  we  not  fear  to  wallow  in  worldly  wealth,  which 


12 

to  our  souls  ie  so  dangerous  that  nothing  can  be  more  per 
nicious  ? 

We  read  of  some  heathen  philosophers,  of  which  sort 
was  Bias,  who  gave  and  cast  away  their  goods,  whereby 
they  might  more  quietly  study  for  the  knowledge  of  things. 

Crates  was  glad  of  his  shipwreck  and  poverty,  Anaxa- 
goras  of  his  imprisonment,  Plato  of  his  exile  from  the 
king's  court,  because  their  minds  were  more  quiet  thereby 
and  fitted  for  the  study  of  philosophy. 

And  shall  we  that  are  Christian  men  think  the  lack  or 
loss  of  worldly  things  is  to  be  lamented,  which  are,  or  may 
be,  the  cause  of  quietness  of  conscience,  and  of  a  mind  more 
fitted  for  the  serving  of  God,  whereto  we  were  created  ? 

But  you  will  say,  peradventure,  What,  sir !  you  speak  as 
though  men  might  not  both  be  wealthy  and  virtuous. 
Know  you  not  that  St.  Paul  said,  Phil.  iv.  that  he 
might  suffer  penury,  or  lawfully  have  abundance  ?  More 
over  that  he  will  have  the  rich  men  commanded,  1  Tim. 
vi.  not  to  cast  away  their  riches,  neither  to  cease  honestly 
to  procure  them ;  but  that  they  put  no  trust  in  them. 
Have  you  not  also  learned  by  the  Old  Testament,  that 
Abraham,  Isaac,  Joseph,  with  divers  others,  had  the  world 
at  will,  and  yet  were  godly,  and,  as  far  as  we  can  judge, 
are  now  in  the  hand  of  God,  where  the  souls  of  just  men 
are  ?  Indeed,  I  grant  that  men  may  lawfully  procure  riches 
and  enjoy  the  same,  so  that  they  do  it  it  not  at  the  impulse 
of  avarice  or  ambition,  nor  putting  any  trust  in  them. 

I  confess  also  that  some  men  have  been,  are,  and 
shall  be  both  wealthy  and  virtuous,  else  God  forbid,  but  in 
my  judgment  it  is  but  one  amongst  many.  It  is  a  very 
rare  thing,  and  wonderful  hard,  yea  so  hard,  that  Christ, 
who  cannot  lie,  saith,  Easier  it  is  for  a  camel  to  enter 
through  a  needle's  eye  than  for  a  rich  man  to  enter  into  the 
kingdom  of  heaven.  We  must,  saith  scripture,  enter  into  the 
kingdom  of  God  by  many  tribulations,  of  which  how  void 
the  wealthy  man  is,  at  least  of  such  as  seem  to  be  sent  vf 
God,  who  seeth  not ?  The  way  to  heaven  is  strait,  sharp, 
and  painful,  Matt.  vii.  The  way  of  the  wealthy  man  is 
large,  soft,  and  pleasant.  I  think  that  St.  James,  speaking 
the  words,  James  v.  which  I  will  repeat,  thought  the 
more  part  of  rich  and  wealthy  men  to  be  children  of 
the  world,  and  carnal.  Go  to,  you  rich  men,  saith  he,  weep 
and  howl  like  dogs,  in  the  wretchedness  that  shall  come 
upon  you.  Your  riches  are  putrefied,  and  your  proi-inus 


The  Troubled  Man's  Medicine.  13 

garments  eaten  of  the  moths,  your  gold  and  silver  is  rusty, 
and  the  rust  of  it  shall  be  a  witness  against  you,  and  shall 
eat  your  flesh  like  as  it  were  fire.  You  have  laid  up 
wrath  for  yourselves  against  the  last  days.  You  have 
eaten  and  drunk  upon  the  earth,  and  nourished  your  hearts 
with  pleasures. 

1  dare  to  say,  having  respect  to  the  divine  wisdom  of  St. 
James,  to  the  histories  of  old  time,  and  to  the  rich  men  that 
are  in  our  time,  whose  lives  commonly,  if  a  wise  man  apply 
to  the  rule  of  the  gospel,  shall  seem  so  little  to  agree  unto 
it,  that  St.  James  thought  very  few  rich  men  should  escape, 
whom  this  saying  shall  not  touch. 

St.  Paul,  knowing  the  nature  of  wealth  and  riches,  will- 
eth  us,  having  nourishment  and  wherewith  we  may  be 
clothed,  to  be  content,  for  they  that  will  be  made  rich  fall 
into  temptation,  into  the  snare  of  the  devil,  into  many  de 
sires,  noisome  and  unprofitable,  which  drown  men  in  the 
sea  of  death  and  perdition,  1  Tim.  vi. 

Seeing  therefore  it  is  a  hard  thing  for  the  rich,  worldly- 
quiet,  and  wealthy  men  to  be  saved,  and  that  but  few  of 
them,  as  it  should  seem,  do  enter  into  God's  kingdom, 
methinks  we  Christians  have  no  great  cause  to  be  sorry  for 
any  temporal  things  lost,  nor  to  covet  those  which  we  have 
not  yet  possessed.  But,  saying  with  the  psalmist,  It  is 
good  for  me,  O  Lord,  that  thou  hast  humbled  me,  set 
nought  by  them,  which  rather  entice  us  into  sin  and  perdi 
tion. 

If  Hercules  had  feared  that  he  should  have  been  cast 
away  with  a  shirt  made  by  woman's  hand,  he  would  never 
have  worn  shirt  so  long  as  he  had  lived.  And  shall  not  we 
fear  to  be  wrapt  in  worldly  wealth,  which  in  manner  is  no 
less  dangerous  for  our  souls  than  was  Dejanira's  shirt  for 
Hercules's  body  ? 

As  we  have  partly  considered  the  abundance  of  things  and 
wealth,  so  we  will  consider  poverty  also  and  adverse  fortune, 
whose  works  and  effects,  if  they  are  conferred  together, 
shall  be  found  the  contrary.  For,  as  is  said  before,  that 
worldly  success  draws  men  from  God,  and  allures  them  to 
vice,  the  devil,  and  sin ;  so  adverse  fortune,  retaining  us 
commonly  in  honest  behaviour,  and  in  the  favour  of  God, 
stops  up  the  windows  and  doors  which  lead  men  unto 
wickedness  and  God's  displeasure.  It  stops  up  the  win 
dows  to  adultery,  to  the  contempt  of  God,  and  pride. 


14  Hugh. 

Finally,  in  a  manner,  to  all  those  vices  whereunto  they  were 
set  wide  open  by  wealth. 

If  ye  desire  to  have  a  proof,  read  scripture,  mark  well 
the  manner  of  David's  life,  who,  so  long  as  he  was  poor, 
tossed  with  afflictions,  troubled  with  the  persecutions  of 
Saul,  beset  on  every  side  with  dangers,  driven  from  place 
to  place,  from  post  to  pillar,  sustaining  hunger  and  cold, 
having  few  or  no  friends,  lodging,  or  substance,  lived  in 
the  fear  of  God,  loving  him,  calling  upon  him  night  and 
day,  trusting  him,  and  void  of  all  vices. 

Jeroboam,  so  long  as  he  was  but  a  poor  man,  nor  yet 
advanced  to  his  kingdom,  lived  in  the  laws  of  God  without 
reprehension.  But  upon  what  vices  these  two  stumbled 
after  they  came  to  wealth  you  heard  before.  Thus  you  see 
how  wealth  layeth  blocks  in  the  way  that  leadeth  to  heaven  ; 
adversity  in  the  way  that  leadeth  to  fearful  damnation. 
Wherefore  our  loving  Father,  ever  correcting  the  children 
whom  he  loveth,  giveth  adversity  as  the  better  of  these  two, 
for  the  most  part  to  his  elect,  as  a  medicine  to  them  which 
have  offended,  lest  they  fall  again  ;  to  them  which  have  not 
greatly  trespassed,  (howbeit  every  man  is  a  sinner  and  de- 
serveth  evil,)  as  a  medicine  preservative,  lest  they  should 
slide.  Which  medicine,  though  it  seem  to  us  at  the  first 
more  bitter  than  gall,  yet  if  we  flavour  it  with  the  sweetness 
of  his  commandments  and  pleasant  promises,  we  shall  find 
it  more  delicious  than  the  honeycomb. 

It  is  written,  Proverbs  iii.  My  dear  son,  thou  shalt  not 
neglect  the  correction  of  the  Lord,  neither  shalt  thou  be 
discouraged  when  thou  art  reproved  ;  whom  the  Lord 
loveth  he  correcteth ;  the  child  which  he  receiveth  he 
scourgeth.  If  ye  suffer  chastisement,  God  doth  offer  him 
self  to  you,  as  unto  his  children.  What  child  is  there  but 
his  father  chastiseth  him  ?  By  this  scripture  you  may  see 
that  our  adversities  and  afflictions  are  not  tokens  of  God's 
displeasure  towards  us,  but  of  his  good  will  and  love. 
Wherefore,  they  ought  not  to  discourage,  but  rather  encou 
rage  us ;  not  to  make  us  sad,  but  merry  ;  not  sorrowful, 
but  joyful ;  in  that  he  of  goodness  will  vouchsafe  to  take 
us  as  his  children,  to  subdue  our  flesh,  to  strengthen  our 
souls. 

By  troubles,  as  Saint  Paul  saith,  he  was  strengthened  to 
vanquish  our  enemies,  2  Cor.  xii. 

Whereby  we  shall  be  meet  at  the  last  to  have  with  him 
the  quietness  which  his  Son  Jesus  Christ  with  the  effusion 


The  Troubled  Man's  Medicine.  15 

of  his  blood  bought  for  us,  where  shall  be  no  death,  no 
wailing,  no  weariness,  no  sickness,  no  hunger,  no  thirst,  no 
chafing,  no  corruption,  no  necessity,  no  sorrows. 

Let  us  therefore  suffer  willingly  and  gladly,  the  correction 
of  our  heavenly  Father,  and  afflictions,  even  as  his  only  Son 
did,  whom  he  spared  not,  but  permitted  to  be  scourged,  to 
abide  hunger  and  cold,  to  be  in  worse  case  for  lodging 
than  the  foxes  in  the  field,  or  the  birds  of  the  air,  and  at 
the  length  to  suffer  a  most  ignominious  death.  Let  us,  in 
all  our  afflictions,  comfort  ourselves  with  the  example  of 
him,  remembering  that  the  disciple  is  not  above  the  master, 
nor  the  servant  above  his  lord,  neither  yet  the  inferior 
members  above  their  head. 

Our  head  is  Christ,  in  that  he  hath  not  abhorred  afflic 
tions,  they  may  not  be  in  any  case  disdained  of  us. 

I  marvel  that  we  disdain  them,  that  we  should  have  great 
pleasure  and  delight  in.  We  would  be  wonderfully  well 
content  to  handle  the  table  at  the  which  Christ  did  sit,  the 
garments  or  vestures  he  used,  or  other  like  relics,  as  being 
consecrated  with  his  holy  touching,  much  better  methinks 
we  ought  to  be  apayed*  to  handle  afflictions  as  relics  ;  which, 
besides  that  they  were  oft  hallowed  by  His  most  holy  touch 
ing,  he  also  commanded  to  be  fingered  of  us,  specially 
seeing  that  more  rewards  and  merits  come  by  the  handling 
of  them  than  by  the  aforenamed. 

Do  we  not  disdain  them,  I  say,  but  rather,  as  Paul 
vvilleth,  let  us  glory  in  our  troubles,  for  trouble  worketh 
patience,  patience  worketh  proof,  proof  worketh  hope,  which 
shall  not  confound  us,  Rom.  v. 

I  will  not  yet  cease  to  speak  more  of  the  precepts  of 
God,  as  touching  this  point.  Son,  thou  coming  to  the 
service  of  God,  prepare  thyself  to  tentation,  sustain  the 
sustentations  of  the  Lord,  and  be  joined  unto  him.  Sustain, 
whereby  at  the  last  thy  life  may  be  increased,  Eccl.  vii. 

Thus  ye  see  that  the  children  of  God  are  commanded 
still  to  bend  themselves  to  tentation  and  adversity,  which  fol 
lows  them  no  otherwise  than  the  shadow  followeth  the  body. 

Now  mark  the  end  that  is  promised  to  our  afflictions, 
if  we  bear  them  as  we  ought  to  do.  Truly  I  say  unto  you, 
saith  Christ  to  his  friends,  you  shall  weep  and  lament ;  they 
which  are  of  the  world  shall  joy,  you  shall  be  sorry  ;  but 
this  sorrow  of  yours  shall  be  turned  into  solace,  John  xvi. 
I  do  think  that  the  afflictions  which  we  suffer  here  are 
*  Kewarded. 


16  Hugh. 

nothing  in  comparison  of  the  glory  we  shall  have  in  the 
world  to  come,  Rom.  viii.  Our  exceeding  tribulation, 
which  is  for  a  moment  and  light,  preparcth  an  exceeding 
and  an  eternal  weight  of  glory  unto  us,  while  we  look  not 
on  the  things  which  are  seen,  but  on  the  things  which 
are  not  seen  ;  for  things  which  are  seen,  are  temporal ;  but 
things  which  are  not  seen,  are  eternal,  1  Cor.  iv.  Although 
the  earthly  house  of  this  our  habitation,  Paul  meaneth  the 
body,  be  corrupted,  we  know  that  we  shall  have  a  building 
of  God,  a  house  not  made  with  man's  hand,  but  everlast 
ing  in  heaven,  2  Cor.  v.  Who,  hearing  these  promises, 
is  so  stony  hearted,  that  he  will  not  take  in  good  part 
whatsoever  shall  befall,  be  it  ever  so  heinous,  horrible,  and 
perilous  to  his  mortal  members  ? 

Few  men  will  refuse  to  suffer  for  the  space  of  a  whole 
year  the  physician's  tortures,  now  his  veins  to  be  cut,  now 
painfully  to  be  bathed,  now  to  take  most  bitter  medicine, 
otherwise  to  fast,  and  to  be  punished  many  other  ways, 
that  his  body  which  is  mortal,  after  these  sorrows  being 
delivered  of  his  sickness,  may  joy  for  a  time. 

Much  less  a  Christian  heart  should  be  loth  to  sustain 
troubles,  misfortune,  and  miseries  here  for  a  while,  that  the 
soul  which  is  immortal  may  after  joy  for  ever,  with  joys, 
not  such  as  the  poet  Pindar  attributes  unto  happy  souls, 
piping,  playing,  or  singing,  pleasant  gardens,  gorgeous 
houses,  and  goodly  spectacles,  playing  at  dice,  tennis,  or 
tables,  or  other  like ;  but  such  as  neither  ear  hath  heard, 
as  St.  Paul  witnesses,  nor  eye  hath  seen,  with  such  joys 
as  faith  taketh  not,  hope  toucheth  not,  charity  appre- 
hendeth  not ;  they  pass  all  desires  and  wishes  ;  gotten  they 
may  be,  rightly  esteemed  they  cannot  be. 

Blessed  is  that  man,  saith  St.  James,  who  suffereth 
temptation  and  trouble,  for  after  his  proof  he  shall  re 
ceive  the  crown  which  God  hath  promised  to  them  which 
love  him.  Every  castigation  seemelh  to  have  no  pleasure, 
but  rather  grief,  howbeit,  at  the  last  it  shall  give  a  quiet 
fruit  of  righteousness  to  them  which  have  been  troubled 
by  it,  Heb.  xii. 

Who,  I  say,  hearing  these  comfortable  promises,  will 
not  joyfully  say  with  St.  Paul,  What  thing  in  the  world 
shall  separate  us  from  the  love  of  God  ?  Shall  trouble  or 
persecution?  Shall  nakedness  or  dangers?  Shall  the 
sword  or  hunger?  as  who  say,  None  of  all  these,  neither 
death  nor  lite  angels  nor  princes  things  that  are  present, 


The  Troubl  d  Man's  Medicine.  17 

neither  that  are  to  come,  height,  strength,  nor  depth  shall 
separate  us  from  the  love  of  God  which  is  in  Jesus  Christ 
our  Lord,  Rom.  viii. 

But,  to  conclude,  seeing  that  poverty,  troubles,  miseries, 
and  afflictions  are  vanquishers  of  vice,  and  maintainers  of 
virtue  ;  seeing  that  they  are  appointed  of  God  our  Father 
to  them  that  love  him,  and  not  as  tyrannical  torment, 
but  as  fatherly  corrections  and  friendly  medicines;  also 
that  God  hath  promised  to  those  who  patiently  bear  them, 
perpetual  quietness,  joy,  and  endless  solace  ;  why  should 
we  not  with  thanksgiving  be  very  glad  of  them  ?  If  we  are 
otherwise  affected,  let  us  not  think  the  contrary  ;  but  we 
are  disposed  much  like  unto  those  who  labour  of  violent 
agues,  whose  true  taste  being  taken  from  them  by  the 
reason  of  their  disease,  they  cannot  endure  with  such 
meats  as  are  most  wholesome,  and  conducible  to  their 
health,  but  desire  those  which  make  most  against  them, 
and  increase  their  sickness. 

Wherefore  if  we  chance  so  to  feel  ourselves,  cease  we 
not  to  solicit  the  Lord  with  prayers,  that  he  will  vouchsafe 
to  take  this  spiritual  ague  from  us,  whereby  we  may  with 
judgment  reject  the  sweet  but  poisonous  baits  and  dain 
ties  of  the  devil,  and  the  world  ;  and  taste  those  meats 
which  are  most  wholesome  and  profitable  for  our  souls. 


PART  THE  SECOND. 

How  the  Gentiles  were  moved  to  endure  adversities,  and  how 
much  more  readily  Christian  men  should  suffer  them. 

It  is  to  be  wondered,  friend  Urban,  if  these  things 
oannot  move  Christian  men  to  suffer  adversities,  and  de 
spise  worldly  success  as  a  very  vain  vanity,  seeing  that  the 
unfaithful  Gentiles  were  moved  to  endure  adversities  by 
things  of  much  less  importance. 

Some  of  them,  as  Socrates  and  Diogenes,  considering 
that  worldly  wealth  could  not  cause  a  quiet  and  joyful 
mind,  and  that  it  was  a  thing  of  no  worth,  neglected  it 
as  a  thing  of  no  price,  and  set  it  at  nought. 

Whose  consideration,  Plutarch,  as  it  appears  by  his  simi 
litude,  approved  as  not  untrue.  "  Likewise,"  saith  he, 
"  as  a  man  going  to  the  sea,  and  first  carried  toward  the 
great  ship  in  a  little  boat,  there  beginning  to  feel  sickness, 
desires  much  to  be  at  the  greater  vessel,  supposing  to  find 
ease  therein ;  where  lie  is  worse  troubled  with  the  same 

HUGH.  c 


18  Hugh. 

grief  than  he  was  before:  even  so  a  man,  being  in  a  vil« 
state  and  poor  case,  and  not  well  content  therewith,  covets 
advancement  to  higher  condition,  his  goods  also  to  be 
increased.  To  the  which  things  if  he  attain,  he  shall  be 
more  unquiet  than  he  was  before  in  his  former  misery." 

If  you  require  examples,  look  to  Alexander  the  Great, 
king  of  Macedonia,  who,  possessing  in  a  manner  all  the 
kingdoms,  riches,  and  wealth  in  the  world,  for  all  that  was 
so  little  quiet,  that  when  he  heard  Democritus  speaking  of 
many  other  worlds,  wept  bitterly,  that  he  had  not  yet 
wholly  conquered  one  of  them.  Of  the  other  part,  poor 
Diogenes,  glad  to  use,  instead  of  a  house,  a  tun  to  lie  in, 
and  compelled  by  poverty  to  live  with  cold  herbs  and 
water,  his  mind  being  instructed  with  learning  and  virtues, 
was  never  unquiet,  never  filled  with  care  ;  no,  he  thought 
himself  richer  than  Alexander,  to  whom  he  was  bold  to 
say,  at  such  time  as  he  offered  to  give  him  what  he  would 
desire,  that  he  was  in  better  case,  and  had  less  need  than 
he,  for  as  for  him  his  lot  pleased  him,  but  as  for  Alexander, 
he  could  not  be  satisfied  with  the  kingdom  of  Macedonia, 
no  not  with  the  kingdoms  of  the  whole  earth. 

Alexander,  marvelling  at  the  security  and  quietness  of 
his  mind,  said,  "  And  if  I  were  not  Alexander  himself, 
I  would  wish  to  be  none  other,  but  even  Diogenes."  I 
think  truly,  if  he  were  alive  and  here  again,  knowing  so 
much  as  he  knoweth  now,  that  he  would  no  more  wish  to 
be  Alexander  still,  but  Diogenes,  crying  out  against  the  vain 
desires  of  the  world,  with  this  or  some  other  like  oration  . 

"  Whither  is  the  blind  error  of  men  ravished  ?  at  things 
which  are  substantial,  true,  and  profitable,  no  man  doth 
marvel ;  things  that  are  hurtful,  trifling,  and  uncertain, 
every  man  with  great  labour  seeks  after.  Why  do  men 
importunately  desire  empires,  preferments,  riches,  or  other 
worldly  things  ?  Let  all  men  learn  by  me,  that  as  these 
things  are  vain  and  transitory,  so  they  make  men  never  the 
better,  but  rather  worse ;  never  the  quieter,  but  rather 
more  unquiet.  I  was  once,  of  all  emperors  and  rulers  the 
richest,  subduing  valiantly  barbarous  nations,  and  people 
innumerable,  yet  these  things  so  little  made  me  quiet,  that 
by  the  reason  of  them,  my  mind  was  troubled  with  all  kinds 
of  unquietness.  Now  ambition  and  insatiable  desire  of 
more  regions,  rule,  and  empires,  occupied  my  mind  pain- 
fiilly ;  now  mad  rage  and  ire  provoked  by  drunkenness, 
which  by  the  reason  of  abundance  of  goods  I  was  addicted 


The  Troubled  Man's  Medicine.  19 

to,  punished  me,  and  with  violence  sometime  moved  me  to 
the  murder  of  my  friends.  Now  unlawful  lusts,  now 
envy  vexed  me,  otherwise  the  hellish  furies  fleeing  about 
my  conscience,  and  not  suffering  the  memory  of  my  mur 
der,  or  other  evil  facts,  to  be  obliterated,  so  sorely  grieved 
me,  that  I  would  now  and  then  have  pierced  my  heart  with 
a  sword,  or  have  pined  myself  to  death,  if  I  had  not  been 
hindered.  Once,  as  a  fool,  I  preferred  the  state  of  Alexan 
der  before  the  condition  of  poor  Diogenes,  but  then  I 
judged  like  unwise  Midas,  then  I  knew  not  that  the  vir 
tues  of  the  mind  alone  cause  true  quietness,  worldly  suc 
cess  nothing  profiting,  but  greatly  diminishing  the  same." 

What  can  be  more  true  than  such  an  oration  ?  Whom 
would  it  not  move,  if  it  were  spoken  by  the  mouth  of 
Alexander,  as  he  would  speak  it  doubtless  if  he  might  re  - 
turn  to  us,  to  esteem  the  world  according  to  this  worthiness?  . 
Moreover  you  may  see  by  the  example  of  Agamemnon, 
how  little  quietness  worldly  wealth  brings.  He  was  so 
much  disquieted  with  his  high  state,  that  he  lamented  his 
chance  in  that  he  was  king,  and  ruler  over  so  many  people. 

Laertes,  who  to  the  sight  of  the  world  lived  wealthily 
and  wondrous  quiet,  yet  was  not  quiet  indeed,  as  Plutarch 
witnesses. 

On  the  other  side,  Metrocles,  vile  and  beggarly,  in  winter 
covering  his  body  with  a  tub  for  lack  of  house,  and  in  sum 
mer  taking  up  his  lodging  in  the  porches  of  temples,  faring 
not  so  well  as  the  dogs  of  the  city,  yet  was  of  so  quiet  a 
mind,  that  his  quietness  among  writers  shall  be  had  in  per- 
netual  memory.  Dettus,  about  to  be  burned,  such  was  the 
virtue  of  his  mind,  was  said  not  to  be  unquieted  at  all. 

Thus  I  say,  some  of  the  wise  Gentiles,  considering  and 
seeing  that  true  quietness  proceedeth  only  of  virtue,  es 
teemed  worldly  wealth  not  of  a  straw. 

Yet  we  Christian  men,  such  is  our  lack  of  true  wisdom, 
who  know  or  ought  to  know,  if  we  remember  as  I  have 
spoken  before,  that  there  is  no  quietness  to  them  which  are 
of  God,  but  quietness  of  mind  and  conscience ;  which  is 
procured  only  by  virtue,  pureness  of  life,  and  by  hope  spe 
cially.  Which  as  St.  Paul  saith,  cometh  of  proof,  proof  of 
patience,  patience  of  troubles,  and  so  consequently,  our 
quietness  must  come  by  troubles — what  do  we  not  attempt, 
to  obtain  worldly  vanities,  running  by  sea  and  by  land,  by 
rocks  and  sands,  by  Scilla  and  Syrtes,  by  fire  and  sword, 
as  saith  the  poet,  fearing  no  dangers,  nor  perils,  like  men 
p  9 


20  Hu$ti. 

:>ut  of  our  wits,  seeking  fire  in  the  sea,  and  requiring 
water  of  the  dry  pumice  stone  ? 

Oh  blindness  !  what,  I  pray  you,  have  we  gotten  when  we 
have  procured  riches  or  worldly  preferments,  whose  pur 
chasing  commonly  is  painful,  the  keeping  full  of  busy  fear, 
the  use  dangerous,  the  loss  deadly  ? 

What,  I  say,  have  we  got?  tranquillity  of  mind?  no, 
truly,  but  access  of  unquietness ;  for  the  more  our  goods 
grow,  the  more  groweth  care. 

Miserable,  saith  the  poet,  is  the  keeping  of  much  money. 
In  the  which  respect,  Horace  desired  his  friend,  after  he 
had  made  him  rich,  to  take  his  goods  from  him  again. 

What  then ;  hast  them  satisfied  thy  appetite  that  thou 
hadst  to  worldly  things  ?  nothing  less.  For  as  he  which 
hath  the  dropsy,  the  more  he  drinks,  the  more  he  thirsts; 
so  the  worldly  man,  the  more  he  hath,  the  more  he  covets. 
Hast  thou  increase  of  virtues  ?  no,  rather  an  expulsion  of 
them  all.  What  then  hast  thou  ?  truly  a  bait  to  all  vice 
and  mischief.  And  if  thou  take  not  very  good  heed,  an 
instrument  to  work  thine  own  confusion. 

Oh  perilous  and  most  pestilent  harlot,  I  mean  the  world, 
which  is  transfigured  in  pleasures,  and  abundance  of  riches 
of  the  earth,  in  pleasures  and  voluptuousness.  And  I  call 
her  not  only  a  harlot,  but  the  most  filthy  and  most  dirty 
quean,  whose  face  is  foul,  horrible,  sharp,  bitter,  and  cruel. 
And  in  this  most,  wherein  all  they  are  counted  without 
forgiveness  whom  she  deceiveth.  And  although  her  coun 
tenance  be  so  filthy  and  so  wild,  so  barbarous  and  so  cruel ; 
yet  many  are  snared  by  her,  and  when  they  see  all  things 
in  her  body  full  of  peril,  full  of  death,  full  of  mischief; 
yet  she  is  desired  of  them,  and  counted  to  be  loved  and 
coveted.  Notwithstanding  that  she  maketh  no  man  better, 
wiser,  or  more  temperate,  no  man  more  favourable,  gentle, 
or  prudent. 

Finally,  she  changeth  no  angry  person  into  a  man 
meek  of  behaviour,  neither  teaches  the  voluptuous  man 
sobriety,  nor  the  impudent  shamefacedness,  neither  at  any 
time  by  her  is  gotten  any  kind  of  virtue  to  the  soul.  No, 
rather  like  Circe,  who,  as  Homer  writes,  changed  by  en 
chantments  Ulysses'  men  into  hogs,  dogs,  and  other  brute 
beasts,  she  makes  them  which  are  virtuous  to  be  vicious ; 
and  of  reasonable  men,  beasts  unreasonable.  Whereunto 
may  we  impute  the  fault,  that  some  which  have  been  meek 
and  gentle,  as  it  often  befalls,  by  reason  of  ire  and  furious- 


lite     touona  Man*  wtficine.  21 

ness  are   changed   from   men,  as   though   it   were   into 
raging  lions,  but  to  the  enchanting  Circe,  the  world  ? 

What  makes  them  which  have  been  modest,  sober,  and 
temperate,  as  we  have  many  examples,  lor  their  drunken 
ness  and  beastly  intemperance,  most  like  unto  the  unclean 
and  filthy  hogs  ? — that  enchanting  Circe,  the  world  ! 

What  takes  our  understandings  from  us,  by  reason  of 
pride,  and  causes  us  shamefully  to  forget  ourselves  and 
our  mortal  state  ?  That  enchanting  Circe,  the  world  ! 

To  be  short,  this  same  enchanting  Circe,  the  world, 
changes  even  ibr  the  most  part  of  them  that  have  to  do 
with  her  vile  ornaments,  except  it  be  some  spiritual  Ulysses; 
into  mere  brutes,  if  ye  have  respect  to  heavenly  wisdom. 

Horace,  considering  her  enticing  charms,  calls  her  riches 
and  ornaments  matter  of  great  evil,  and  counsels  them 
which  are  loth  to  be  wicked,  to  hurl  them  into  the  sea. 

Let  us  therefore  not  sorrow  for  the  lack  or  loss  of  riches, 
or  other  worldly  things  that  are  so  perilous,  but  rather 
prepare  ourselves,  partly  to  follow  the  counsel  of  Horace, 
though  he  were  a  heathen,  not  in  casting  away  of  our 
goods  if  we  have  them,  but  living  as  though  we  had  them 
not,  and  giving  them  away,  rather  than  that  our  souls, 
which  God  hath  dearly  bought,  should  take  hurt  by  them. 
Remembering  that  Christ  saith,  Matt.  v.  It  is  better  to 
go  to  heaven  having  but  one  eye  or  one  arm,  than  to  ibe 
fire  of  hell  with  two  eyes  or  two  arms. 

It  is  better  with  poverty  and  affliction  to  be  favoured  of 
God,  than  with  wealth  and  prosperity  to  have  his  dis 
pleasure.  Let  the  children  of  the  world  and  the  devil, 
who  is  the  prince  of  the  world,  seek  their  wealth ;  it  is 
proper  unto  them,  and  let  them  enjoy  it.  Let  us  which 
are  of  Christ,  seek  and  inquire  for  heavenly  wealth,  which 
by  God's  promise  shall  be  peculiar  to  us. 

Let  the  C'retians,  Epicureans,  Boeotians,  with  such  other 
barbarous  and  carnal  people,  care  for  things  that  are 
pleasant  for  the  body,  and  pertain  to  this  present  transitory 
life  ;  let  us  which  are  (or  ought  to  be)  spiritual,  care  lot 
things  that  pertain  to  the  spirit,  and  life  to  come.  But  I 
will  return  again  to  the  Gentiles,  for  I  began  to  declare 
with  what  things  they  were  moved  to  the  contempt  of  the 
world.  There  were  others  of  them,  of  the  which  sort  I 
have  named  two  or  three  before,  whom  the  desire  of  know 
ledge  moved  to  despise  worldly  things  utterly;  perceiving 
that  it  was  hard,  and  unfit  for  them,  having  the  use  and 


22  Hugh. 

abundance  of  temporal  goods,  attentively  to  apply  to  their 
studies. 

In  this  point  who  does  not  see  them  to  be  commended 
above  the  more  part  of  us  Christians  ?  who,  although  our 
religion  requires  minds  more  alienated  from  the  world, 
and  addicted  to  the  contemplation  of  spiritual  things,  yet 
our  whole  minds  and  strength  are  wholly  intent  to  things 
that  are  vain  and  earthly,  scarcely  believing  the  saying 
of  Christ,  No  man  can  serve  two  masters,  God  and  the 
world,  Matt.  vi.  Neither  regarding  the  saying  of  St. 
Paul,  No  man  serving  in  the  ways  of  God  entangleth 
himself  with  worldly  business,  2  Tim.  ii.  that  is  to  say, 
in  my  judgment,  no  man  is  chiefly  and  wholly  given  to  the 
purchasing  and  disposing  of  carnal  and  earthly  things, 
and  also  to  the  commandments,  wherein  God  requires  our 
love  with  all  our  hearts,  minds,  and  souls,  not  bestowing 
any  part  of  it  on  these  temporal  clouds  and  vain  shadows, 
Matt.  xix.  It  is  a  shame  that  the  mere  knowledge  of 
natural  and  vile  things,  should  obtain  of  the  Gentiles,  what 
neither  the  knowledge  of  heavenly  things,  neither  the 
care  of  our  souls,  nor  the  commandments  nor  the  promises 
of  God,  can  obtain  of  us  that  are  Christian  men. 

Others  of  the  Gentiles,  in  whose  number  was  Aristides, 
who  were  moved  with  no  hope  of  good  things,  that  should 
befall  after  this  life,  yet  they,  even  for  very  virtue's  sake 
only,  fancied  not,  but  neglected,  worldly  wealth.  Chiefly 
seeing  it  for  the  most  part  came  to  the  worst  and  naughty 
fellows,  while  to  the  best  and  most  virtuous  came  miseries 
and  troubles. 

The  thing  is  partly  declared  by  the  answers  of  poverty 
and  riches  in  Aristotle's  problem.  It  was  asked  of  Riches 
why  he  used  to  dwell  with  the  worst,  holding  the  best  as 
though  they  were  disdained?  He  answered,  that  his  mind 
was  once  to  have  tarried  ever  with  them  that  were  good  ; 
but  Jupiter,  envying  this  his  purpose,  put  out  his  eyes,  and 
since  he  lost  his  sight,  it  was  ever  his  lot  lightly  to  happen 
on  the  worst.  It  was  also  asked  of  Poverty,  why  she 
did  still  visit  the  good  men,  and  pass  by  them  that  were 
wicked  and  naughty  ?  She  answered  that  good  men 
could  tell  how  to  entreat  her. 

You  shall  read  that  such  murderers  as  Tantalus,  am 
bitious  as  Crojsus,  covetous  persons  as  Crassus,  sycophants 
as  Cillicon,  had  great  abundance  of  wealth. 

On  the  other  par*   Kiifh  just  and  good  men  as  Aristides, 


The  Troubled  Man's  Medicine.  23 

Cato  Uticensis,  Fabius  Maximus,  Anaxagoras,  and  Plato, 
were  ever  in  great  need  and  troubles,  indigence  and  afflic 
tions.  Truly,  though  scripture  doth  not  provoke  me,  yet  cha 
rity  partly  moveth  me,  to  think  that  God  had  his  elect  even 
among  the  Gentiles,  and  that  he  would  have  them  afflicted 
like  as  those  which  openly  profess  him.*  Many  naughty 
fellows,  saith  the  Greek  poet  Callimachus,  are  rich  and 
wealthy ;  the  good  miserable  and  poor.  But  with  these 
things  we  must  not  be  moved.  The  consideration  of  the 
thing  was  sufficient  to  set  the  mind  of  Aristides  at  utter 
defiance  with  the  world  and  his  ornaments. 

Yet  we,  knowing  by  God's  word,  as  by  the  21st  chapter 
of  Job,  by  the  30th  Psalm,  by  the  22d  chapter  of  Jeremiah, 
that,  evil  men  do  live  wealthy,  advanced  and  comforted  with 
all  kinds  of  dainties,  extolled  as  the  cedars  of  Libanus, 
that  all  things  do  prosper  with  them,  and  their  seed  after 
them,  on  the  other  side,  that  good  men  are  afflicted, 
punished,  and  vexed,  yet  had  we  rather  be  numbered 
among  the  wealthy  and  wicked,  and  to  be  imitators  of  their 
sect,  than  among  the  godly,  who  by  their  patience  and 
sorrows  shall  penetrate  the  heavens.  We  had  rather  with 
wealthy  Nabal  and  his  temporal  pleasures,  descend  to  the 
devil ;  than  with  poor  Christ  and  his  temporal  troubles, 
ascend  into  the  kingdom  of  God  his  Father. 

But  it  is  said  in  scripture,  Proverbs  xiv.  The  extremity 
of  joy  is  occupied  with  mourning. 

Once  H  shall  repent  us  sorely,  not  without  the  singing  of 
Lysimachus's  song.  King  Lysimachus,  by  chanct  of  wars, 
being  taken  of  the  Scythians,  in  his  captivity  was  so  sore 
pressed  with  thirst  that  he  was  glad  to  sell  his  kingdom 
for  a  draught  of  drink.  Afterwards,  remembering  for  how 
short  a  pleasure  he  had  sold  a  thing  most  precious,  he 
cried  out  and  wept,  saying,  "  Alas,  how  mad  was  I,  to  sell  a 
noble  empire  lor  the  satisfying  of  my  affection,  and  greedy 
belly !"  I  fear  it  will  be  some  of  our  end  at  the  last,  who 
have  the  world  in  such  estimation,  to  sing  likewise  this 
sorrowful  song. 

Oh  we  miserable  and  brainless  fools,  which  would  for 
rain  pleasures  and  transitory  wealth  lose  the  royal 

*This  was  the  opinion  of  Zuinglius,  but  the  study  of  the  scriptures, 
when  our  minds  are  not  absorbed  by  classical  pursuits,  shows  us  the 
deficiencies  of  even  the  best  among  the  heathens,  when  tried  by  gospel 
principles  and  practice.  When  Hugh  speaks  of  Aristides  and  others 
as  just  and  good,  he  means  in  the  common  acceptation  of  the  words, 
not  in  the  scriptural  sense 


24  Hugh. 

kingdom  of  God,  with  the  eternal  pleasures  which  he  hath 
prepared  for  them  that  love  him  and  renounce  the  world. 
Than  which  world,  alas,  what  is  more  vain  ?  Man,  the  best 
part  of  it,  is  compared  of  scripture  to  the  flower  of  grass ; 
the  grass  shall  be  withered,  and  the  flower  shall  fall  down. 
O  happy  souls,  which  in  all  your  afflictions  have  been  faith 
ful  and  constant ;  to  you  the  spring  of  the  Lord  shall  ever 
be  flourishing  and  green.  Woe  be  unto  these  false  illu 
sions  of  the  world,  baits  of  perdition,  hooks  of  the  devil ; 
which  have  so  shamefully  deceived  us,  and  seduced  us  from 
the  right  path  of  the  Lord,  into  the  by-ways  of  confusion, 
and  briers  of  perpetual  punishment,  where  our  weeping 
shall  never  cease,  nor  the  furies  of  our  conscience  shall  ever 
wax  old. 

At  the  last,  friend  Urban,  seeing  that  as  wealth  and  riches 
cause  unquietness  of  mind  ;  so  adverse  fortune  and  poverty 
to  a  Christian  man's  heart  inferreth  deep  quietness — seeing 
that  as  wealth  stayeth  and  hindereth  us  from  the  contem 
plation  of  heavenly  and  spiritual  things,  so  adversity  taketh 
the  stay  and  the  hinderance  away ; — seeing  that  as  the 
nature  of  worldly  success  is  to  make  us  to  be  numbered 
among  the  unjust,  so  is  the  nature  of  afflictions  to  induce  us 
to  the  number  of  them  that  are  good,  godly,  and  virtuous— 
let  us  love  poverty,  and  embrace  afflictions,  as  things  most 
expedient  and  necessary  for  us ;  let  us  fear  and  beware  of 
wealth,  as  a  thing,  except  we  have  grace  to  use  it,  most 
deadly,  devilish,  and  dangerous. 


PART  THE  THIRD 

An  Exhortation  to  fee  to  God  in  troubles,  and  the  comfort 
to  be  found  in  his  word. 

But  thou  wilt  say,  perchance,  Sir,  if  ye  were  in  my  case, 
your  mind  would  be  troubled  no  less  than  mine;  I  have 
wife  and  children,  a  family,  which  the  law  of  nature  and 
honesty  binds  me  to  nourish.  I  have  neither  money  nor 
other  goods  to  defend  them.  Besides  that  my  body  hath 
no  such  health,  as  is  necessary  for  a  needy  and  poor  man. 
I  am  chafed  also  with  slanders  and  injuries,  as  though 
these  things  before  were  nothing.  Whom,  I  pray  you, 
would  not  these  things  discourage,  and  in  manner  make 
as  a  man  desperate  ? 

If  the  case  be  as  thou  sayest,  beware  well,  and  take 
diligent  heed,  lest  the  devil  use  thee,  as  he  doth  his,  and 


The  Troubled  Man's  Medicine.  25 

the  children  of  damnation,  being;  in  like  anguish.  Beware 
he  bring  thee  not  to  damnable  mistrust.  Neither  let  him 
lead  thee  to  any  unhonest  crafts,  as  theft,  perjury,  adultery, 
murder,  deceit,  or  such  like,  lor  the  unlawful  augmenting 
of  thy  substance,  so  making  that  which  God  hath  offered 
thee  as  a  mean  whereby  thou  mightest  the  rather  approach 
unto  him,  a  mean  to  perdition  and  hell  fire.  But  if  thou 
art  in  these  miseries,  remember  that  they  come  not  rashly, 
but  even  of  the  Lord.  There  is  no  evil,  saith  scripture,  befalls 
to  thee  or  any  other  in  the  city,  which  the  Lord  hath  not 
wrought,  Amos  iii.  Of  the  Lord,  I  say,  who,  as  it  is  writ 
ten  in  the  third  chapter  of  the  Apocalypse,  chastiseth  all  the 
children  that  he  loveth,  whereby  he  may  with  a  fatherly 
affection  correct  them.  While  we  are  judged  of  the  Lord, 
we  are  corrected,  lest  we  be  condemned  with  them  of  this 
world,  1  Cor.  xi.  Remembering  these  things,  let  us  in  all 
our  miseries  comfort  our  hearts,  and  say  unto  our  hea 
venly  Father  as  did  Crates  to  Fortune  after  his  shipwreck. 
Crates  after  he  had  lost  by  shipwreck  all  that  he  had,  said 
this  with  a  merry  cheer :  Go  to,  Fortune,  I  know  what 
thou  meanest.  I  am  sure  thou  dost  intend  none  other, 
but  to  call  me  to  philosophy.  Go  to,  I  am  well  content 
to  come  thither  as  thou  callest  me. 

Even  so  say  we  to  our  heavenly  Father  when  we  are 
afflicted,  Go  to,  most  bountiful  Father,  I  know  what  thou 
meanest,  I  know  thou  dost  none  other  but  call  me  to 
repentance.  Lo,  I  come  willingly  thither  as  thou  dost 
call  me. 

Permit  not  the  devil,  I  say,  thine  enemy,  to  bring  thee, 
being  needy  and  poor,  to  desperation ;  but  flee  from  him 
lightly  to  God's  word,  as  to  a  most  strong  fortress.  For 
there,  by  reading  or  hearing  the  promises  of  God,  thou 
shall  be  sufficiently  armed  against  him. 

Read  the  sixth  chapter  of  Matthew,  where  Christ  himself 
pronounceth  these  words  to  them  which  are  his  faithful,  I 
say  unto  you,  be  not  careful  for  your  lives  what  you  shall 
eat,  or  what  you  shall  drink ;  nor  yet  for  your  bodies 
what  you  shall  put  on.  Is  not  the  life  more  worth  than 
meat,  and  the  body  more  of  value  than  raiment?  Behold 
the  fowls  of  the  air,  for  they  sow  not,  neither  reap,  nor  yet 
carry  into  their  barns,  yet  your  heavenly  Father  feedeth 
them. 

Which  of  you,  though  he  took  thought  therefore,  could 
put  one  cubit  to  his  stature?  Why  care  ye  then  for 

c  9 


26 

raiment  ?  Consider  the  lilies  of  the  field,  how  they  do  grow ; 
they  labour  not,  neither  spin,  and  yet  for  all  that,  I  say 
unto  you,  that  even  Solomon  in  all  his  royalty  was  not 
arrayed  like  unto  one  of  these.  Wherefore,  if  God  so  clothe 
the  grass  which  is  to  day  in  the  field,  and  to-morrow  shall 
be  cast  into  the  furnace,  shall  not  he  much  more  do  the 
same  for  you,  O  ye  of  little  faith?  Therefore  take  no 
thought,  saying,  What  shall  we  eat,  or  what  shall  we  drink, 
or  wherewith  shall  we  be  clothed  ?  After  all  these  things 
seek  the  Gentiles,  for  your  heavenly  Father  knoweth  that 
ye  have  need  of  all  these  things.  But  rather  seek  first  the 
kingdom  of  God  and  the  righteousness  thereof,  and  all 
these  shall  be  ministered  unto  you.  Thus,  by  promise 
made  by  the  mouth  of  Christ,  wherein  never  was  found 
deceit,  nor  guile,  we  shall  lack  nothing,  if  we  are  faithful, 
that  is  necessary  for  us.  I  have  been  young,  saith  the 
prophet,  and  I  have  waxed  old,  yet  I  never  saw  the  just 
left,  nor  his  seed  begging  their  bread,  Ps.  xxxvii.  Cast  thy 
cogitations  on  the  Lord,  and  he  shall  nourish  thee,  Ps.  Iv. 
Be  you  careful  for  no  worldly  thing,  but  with  prayer 
and  obsecration*  let  your  petitions  be  known  of  God, 
Phil.  iv. 

He  that  giveth  seed  to  the  sower  shall  give  us  both  meat 
and  drink,  2  Cor.  ix.  Comfort  we  ourselves  therefore, 
believing  these  promises,  and  never  despairing  utterly. 

But,  because  we  believe  those  things  the  better  whereof 
we  have  proof,  I  will  bring  examples  whereby  ye  shall  see 
that  God  both  will,  and  is  able  to  perform  so  much  for  his 
faithful,  as  he  hath  promised. 

Samson,  almost  lost  for  thirst,  after  the  conflict  that  he 
had  with  the  Philistines,  prayed  to  God  and  found  drink 
in  an  ass's  jaws.  Hagar  in  the  wilderness,  despairing 
of  her  own  life  and  her  child's  for  lack  of  victuals,  and 
with  many  salt  tears  laying  the  child  fur  from  her  lest  her 
motherly  eyes  should  see  it  die,  was  fed  of  Uod,  and  com 
forted  beyond  her  expectation.  The  poor  woman  of 
Sarepta,  looking  to  die  with  her  child,  the  day  atler  the 
prophet  came  to  her  house,  had  her  oil  and  meal  so  aug 
mented,  that  she  lacked  not  till  the  time  of  plenty  returned. 
Therefore  wheresoever  any  lack  happeneth,  be  it  of  corn,  or 
$uch  other  necessaries,  despair  we  not;  calling  to  remem 
brance  this  example,  let  us  think  with  ourselves  that  God  is 
able  at  all  times  to  increase  our  corn,  lying  in  the  >arn,  grow- 
*  Supplication, 


The  Ijvit6trd  Man  s  Medicine.  27 

mg  in  the  field,  being  bread  in  the  oven,  yea,  or  in  thy  mouth, 
at  his  pleasure,  as  well  as  he  did  the  oil  or  meal  of  the  woman 
of  Sarepta,  or  the  oil  of  the  debtor's  wife  by  his  prophet 
Elisha.  But  if  it  so  befall,  that  no  hope  be  left  of  our  tem 
poral  nourishment,  yet  have  we  no  just  cause  to  despair, 
remembering  that  scripture  saith,  Man  doth  not  only  live 
in  bread,  but  in  every  word  that  proceedeth  from  the 
mouth  of  God.  The  omnipotent  God  did  use  armour  and 
weapons,  yet  not  necessarily  as  instruments,  by  the  which 
he  gave  to  his  people  Israel  many  victories,  yet  his  power 
alone  was  the  chiefest  author  of  the  same. 

So  though  he  use  meats  and  drinks  as  means  whereby 
he  nourishes  us,  yet  the  principal  cause  of  our  sustentat  ion 
is  his  virtue  and  godly  power ;  and  as  he  often  gave  vic 
tories  to  the  Israelites,  their  hands  and  weapons  not  moved 
at  all,  so  hath  he  also  fed,  and  can  do  so  again,  his  faith 
ful,  though  worldly  meat  and  drink  are  not  utterly  minis 
tered.  A  better  proof  needs  not  than  the  example  of 
Moses  and  Elijah,  whom  he  sustained  with  his  heavenly 
power  the  space  of  forty  days,  without  the  ministration  of 
any  worldly  feeding.  Therefore,  as  David  said,  My  sword 
shall  not  save  me,  neither  yet  will  I  trust,  in  my  bow.  So 
say  we,  Our  meats  and  drinks  shall  not  save  us,  neither 
will  we  trust  in  worldly  things  ;  for  the  power  of  God  sus- 
taineth  us,  and  in  him  will  we  trust,  by  whom  all  things 
do  consist,  Col.  i.  Who  sustaineth  all  things  with  the  word 
of  his  power,  Heb.  i.  Who  openeth  his  hand,  and  filleth 
every  beast  with  his  blessing,  Ps.  cxlv.  whose  hand  being- 
open,  all  things  are  filled  with  goodness  ;  whose  face  being 
turned  away,  all  things  are  troubled  ;  whose  Spirit  being 
withdrawn,  all  things  shall  fail  and  be  brought  into  dust, 
Ps.  civ.  Who  saveth  man  and  beast,  Ps.  xxxvi.  Who 
covereth  the  heavens  with  clouds,  prepareth  rain  for  the 
ground,  and  bringeth  forth  grass  in  the  mountains ;  who 
giveth  to  beasts  their  meat,  and  to  the  young  of  the  ravens 
calling  upon  him,  Ps.  cxlvii.  In  him,  to  whom  all  these 
things  are  justly  ascribed,  do  we  live,  move,  and  be, 
Acts  xvii.  In  whom,  of  whom,  and  by  whom,  all  things 
are,  to  whom  be  glory  for  ever,  Rom.  xi. 

If  ye  have  respect  to  the  foregoing  examples,  ye  shall 
perceive  that  the  Lord,  after  he  hath  brought  us  even  to 
the  extremity,  as  the  Psalmist  saith,  can  and  will,  if  it  be 
expedient,  deliver  us;  not  only  from  hunger  and  thirst, 
but  from  all  other  miseries,  harms,  and  adversities,  from 


28  ««/». 

persecution  and  drowning,  from  fire  and  our  enemies,  fro.-n 
sickness,  slanders,  and  death. 

Who  delivered  David,  so  often  unjustly  persecuted,  from 
the  bloody  hands  of  Saul  ?  Or  the  three  children,  thrust 
into  the  hot  furnace,  from  burning?  Noah  from  drown 
ing?  Lot  from  the  vengeance  that  lighted  on  Sodom  and 
Gomorrah  ?  Daniel  from  the  hungry  mouths  of  the  lions  ? 
The  Israelites  from  the  Egyptians  their  enemies,  from  ser 
vitude,  and  intolerable  bondage  ?  Joseph  from  slanders  ? 
Peter  from  his  bands  and  imprisonment? 

Who  restored  so  many  lepers  to  cleanness  amongst  the 
Jews?  Peter's  mother-in-law  from  her  ague  to  health?  So 
many  lame  to  their  limbs,  so  many  blind  to  their  sight? 
Was  it  not  the  mighty  hand  of  God  which  is  not  yet 
shortened,  neither  weakened,  but  as  strong  as  ever  it  was? 
And  though  it  please  him  to  defer  our  deliverance,  as  it 
befell  to  Joseph  and  to  Israel  when  oppressed  with  the 
Egyptians,  whereby  his  glor-y  may  be  more  clearly  shown ; 
yet  let  us  think  none  other  but  he  hath  both  power  and 
will  to  help  and  save  us  from  all  miseries  whatsoever  they 
are,  if  it  stand  with  our  souls'  health  and  his  glory. 

If  it  do  not,  he  will  not  if  he  love  us.  If  he  will  not,  let 
us  take  it  in  good  worth,  and  conform  our  wills  to  his. 
Playing  the  part  of  a  wise  patient,  who  would  be  glad  to 
have  his  disease,  and  the  cause  thereof,  expelled  by  keeping 
a  hard  diet,  and  receiving  of  bitter  medicines  for  a  month, 
and  no  longer  if  it  might  be  ;  but  in  case  his  sickness 
cannot  be  healed,  except  he  use  those  bitter  medicines  and 
hard  diet  a  whole  year,  he  will  rather  do  so  in  hope  of 
health  afterward,  than  by  refusing  them  be  sick  all  the 
days  of  his  life. 

Even  so,  if  our  souls  cannot  be  clear  of  such  diseases  and 
botches  as  shall  displease  the  eyes  of  God,  except  we  use 
adversities  so  long  as  we  live,  as  spiritual  medicines 
ministered  to  us  by  God ;  let  us  be  well  contented  in  hope 
that  we  shall,  after  this  life,  which  is  but  a  year,  or  rather 
but  a  minute  of  an  hour  in  comparison  of  the  time  tiiat  is 
to  come,  have  health  everlasting,  no  more  in  danger  of  any 
maladies. 

Therefore,  in  such  prayers  as  we  make  in  our  afflictions, 
let  us  follow  the  example  of  David,  who  in  his  most  trou 
ble  said,  If  it  please  the  Lord,  he  will  deliver  me,  but  if 
he  say,  Thou  dost  not  please  me,  I  am  ready  and  willing. 
Follow  we  the  example  of  our  master  Christ,  who  said  in 


The  Troubled  Man's  Medicine.  29 

his  prayer  that  he  made  a  little  before  his  death,  Father, 
if  it  be  possible  that  I  may  escape  this  passion,  howbeit, 
not  as  I  will,  but  as  thou  wilt. 

Let  us  behave  ourselves  in  our  afflictions,  as  did  the 
three  children  threatened  of  Nebuchadnezzar.  The  Lord, 
say  they,  that  we  worship,  can  deliver  us  from  the  fire,  if 
it  please  him  ;  but  if  it  please  him  not,  be  it  known  to 
thee,  O  king,  that  we  will  not  worship  thy  gods,  neither 
thy  image  made  of  gold. 

Learn  we  also  the  lesson  taught  us  in  the  Lord's  prayer, 
O  Father,  thy  will  be  fulfilled.  And  if  our  carnal  affet> 
tions,  at  any  time  will  rise  against  us,  stirred  up  of  the 
flesh  and  the  devil  our  enemies,  upbraiding  us,  and  endea 
vouring  to  shame  us  with  our  afflictions,  to  make  us  blas 
pheme  God,  as  though  he  had  forgotten  us,  make  we 
answer  to  them,  as  Aristides  did  to  his  countrymen,  when 
they  upbraided  him  with  poverty,  Cease  to  object  my 
poverty  and  afflictions  against  me,  which  are  uncomely 
and  unpleasant  only  for  them  unto  whom  they  befall 
against  their  wills.  I,  counting  myself  no  better  than  my 
master  Christ,  am  well  content  and  pleased  with  them. 

Or,  if  the  same  pricks  and  goads  of  the  devil,  affections  I 
mean,  will  at  any  time  move  us  to  that  which  is  not  godly 
nor  honest,  for  advantage  or  money  sake,  for  preferment, 
health  of  the  body,  or  any  other  commodity  or  comfort, 
whereof  we  seem  to  have  need  ;  let  us  make  answer  to  them 
as  did  Marcus  Curius  to  the  Samnites  offering  him  money. 

Marcus  Curius  was  once  a  man  of  much  nobility, 
riches,  and  renown  among  the  Romans,  howbeit  at  the 
length  (as  it  fortuned)  he  became  a  very  poor  man,  inso 
much  that  his  meat  for  the  most  part  was  only  roots,  cold 
herbs,  and  worts. 

It  chanced  that  the  ambassadors  of  the  Samnites,  then 
being  at  Rome,  and  hearing  of  his  poverty  whom  they  had 
known  once  to  be  famous  and  wealthy,  came  to  his  house 
to  visit  him,  where  they  found  him  in  a  poor  chamber, 
poorly  arrayed,  and  sect hing  coleworts  for  his  dinner.  They, 
after  much  communication,  about  to  depart,  gently 
offered  to  give  him  money,  the  which  he  refused  disdain 
fully  with  these  words,  "  Keep  your  money  to  yourselves, 
you  Samnites,  for  he  that  can  be  content  with  such  apparel, 
and  such  fare,  hath  no  need  of  it."  Even  so  say  we  to  our 
affections,  ambassadors  of  the  devil  and  the  world.  Let 
the  world  keep  his  goods  and  his  prosperous  things 


30  Hugh. 

himself,  for  he  that  can  be  content  to  live  as  did  his  master 
Christ  hath  no  need  of  them.  But  what  need  these  profane 
examples  seeing  that  we  have  better  in  holy  scripture.  Let 
us  answer  them  as  Job  did  his  friends,  Although  the 
Lord  kill  me,  yet  I  will  hope  in  him  still. 

Though  it  please  God  so  extremely  to  punish  us,  even  to 
the  end  of  our  lives,  as  he  did  Lazarus,  with  hunger,  cold, 
and  lack  of  lodging,  boils,  blotches,  and  grievous  sickness, 
yet  we  are  not  discouraged,  calling  to  remembrance  this  his 
promise,  "  He  that  will  persevere  even  to  the  end  shall 
be  saved."  I  am  sure  if  Lazarus  were  here  again,  knowing 
BO  much  as  he  knoweth,  though  a  hundred  times  as  many 
evils  should  vex  his  body  as  did  once,  yet  he  would  not  be 
grieved  therewith. 

Let  our  strength  be,  as  Isaiah  saith,  in  hope  and  silence. 
Whatsoever  chance,  be  we  quiet  and  keep  silence,  even  as 
our  Master  did,  being  as  a  sheep  before  the  shearer,  or  led 
toward  the  slaughterhouse,  when  the  Jews  buffeted  him 
and  spat  in  his  face. 

He  that  committeth  himself  to  God,  saith  scripture, 
keepeth  silence ;  him  that  keepeth  silence  doth  God  so 
beat,  that  he  may  amend  him  ;  so  cast  him  down  that  he 
may  raise  him ;  so  slayeth  him  that  he  may  make  him 
alive.  Let  us  therefore  be  cheerful,  looking  for  the  Lord, 
•whose  coming  doubtless  shall  come  and  will  not  tarry.  But 
what  should  I  say  "  will  come,"  who  hath  promised  to  be 
with  us  still,  even  to  the  end  of  the  world,  who  as  scrip 
ture  witnesseth,  when  all  our  friends,  father,  and  mother, 
forsake  us,  he  receiveth  us,  neither  will  ever  leave  us  fa 
therless  and  motherless,  for  such  is  his  promise,  but  be 
with  us  continually,  in  all  our  troubles,  and  at  the  last,  as 
he  did  Lazarus,  with  others  of  his  sort,  clearly  deliver  us ;  in 
the  mean  space  do  we  feed  ourselves  joyfully  with  hope. 

The  proverb  saith,  meaning  of  worldly  things,  Hope 
nourisheth  outlaws  ;  much  more  should  the  hope  of  Christ's 
promises  nourish  us,  for  the  hope  of  worldly  things  is  falli 
ble.  But  the  hope  of  God's  promises  cannot  be  deceived, 
neither  shall  it  ever  shame  us.  I  have  hoped  in  thee,  O 
Lord,  saith  David,  and  I  shall  never  be  confounded.  More 
over,  let  us  comfort  ourselves,  considering  that  the  man 
itself  is  the  immortal  soul.  The  body  is  but  a  case,  after 
the  mind  of  Socrates,  a  house,  or  a  prison  rather,  as  Paul 
nameth  it ;  and  the  man  itself  is  no  better  for  corporeal 
commodities,  neither  the  worse  for  corporeal  incommodities. 


The  Troubled  Man's  Medicine.  31 

But,  by  the  judgment  of  holy  Chrysostom,  like  as  a 
horse  is  nothing  the  better  for  his  golden  bridle,  silver 
saddle,  precious  trappings,  or  other  ornaments,  but  for 
his  swiftness,  pace,  and  strength ;  no  more  is  our  inte 
rior  man  for  riches,  wealth,  health  of  the  body,  liberty,  or 
other  like,  but  for  the  virtue  of  the  mind,  and  grace  of  God. 
Wherefore,  if  we  be  never  the  better  for  riches,  let  us  not 
fear  poverty  ;  nor  for  health,  let  us  not  fear  sickness  ;  nor 
for  good  name,  let  us  not  fear  slanders ;  nor  for  liberty,  let 
us  not  fear  bondage ;  nor  for  thfe  common  life,  let  us  not 
fear  death.  "  We  are  better,"  saith  Chrysostom,  "  for  the 
virtue  of  the  mind,  which  is  to  think  uprightly  of  God,  and 
to  live  justly  among  men."  All  the  other  exterior  things 
may  be  plucked  away  from  us ;  this  cannot,  no  not  by  the 
devil,  except  we  ourselves  willingly  consent. 

The  devil,  although  he  took  from  Job  all  his  goods, 
whereby  he  might  provoke  him  to  blaspheme  God;  al 
though  he  took  his  health  to  slake  the  constancy  of  his 
mind  ;  his  children  to  make  him  speak  evil  of  the  God 
head  ;  yet  could  he  never  take  this  lirom  him.  But  in 
withdrawing  all  worldly  things,  he  heaped  up  the  great 
riches  of  virtue,  of  the  love  and  favour  of  God,  through  pa 
tience.  Job  was  hurt  of  the  devil,  and  of  his  afflictions,  as 
one  Prometheus  was  of  his  enemy. 

Prometheus  was  a  man  that  had  a  great  swelling  in  his 
back,  deforming  his  person  very  much.  It  befell  that  his 
enemy  falling  out  with  him,  thrust  a  dagger  into  the  same 
deformed  place ;  that  done,  he  departed,  thinking  that  he 
had  slain  him.  Howbeit,  Prometheus  had  so  little  harm 
by  his  wound,  that  whereas  his  back  could  be  cured  before 
with  no  physic  or  surgery,  then  it  was  made  whole.  So  he 
received  commodity  and  health  of  him  that  intended  his 
destruction  and  death.  Likewise  truly  it  befell  to  Job,  if 
the  thing  be  advisedly  pondered. 

Suffer  me,  I  pray  you,  to  speak  this  by  the  way,  seeing 
that  Job  for  all  these  cruel  torments  of  the  devil,  for  all 
these  misfortunes  and  punishments,  was  never  much  the 
worse,  who  had  not  yet  received  the  law,  neither  the  re 
demption  of  Christ,  nor  the  grace  of  his  resurrection,*  much 
less  should  we,  who  are  weaponed  with  all  these  things, 
with  like  evils  be  harmed. 

What  were  the   apostles  worse  for  their  hunger,  thirst, 

*  Only  seein:;  them  as  alar  off,  Christ  not  having  then  suffered, 
Job  xix.  2;>,  26. 


J2  Hugh. 

and  nakedness?  Lazarus  for  his  botches,  poverty,  and  sick* 
ness?  Joseph  for  his  slanders?  Abel  for  the  cruel  death  he 
suffered  ?  Were  they  not  more  noble  and  excellent  for  these 
among  men,  and  prepared  they  not  for  themselves,  through 
these,  crowns  of  glory  with  God  ?  Therefore,  let  us  ever  be 
joyful  in  Christ,  and  care  for  no  worldly  miseries,  for  lack 
or  loss  of  goods,  for  slanders  or  imprisonment,  for  sick 
ness,  banishment,  or  death. 

But  if  it  befall  that  all  our  goods  are  taken  from  us,  let 
us  say  with  Job,  and  without  sorrow,  Naked  we  came  into 
the  world,  and  naked  we  shall  go  hence. 

If  we  are  slandered,  put  we  the  saying  of  the  Lord  be 
fore  our  eyes,  Cursed  are  you  when  men  speak  well  by 
you  ;  be  you  glad  and  rejoice  when  they  reject  your  name. 
If  we  are  banished,  remember  that  we  have  no  dwelling 
place  here,  but  look  for  one  that  is  to  come.  If  we  fall  into 
great  sickness,  use  that  saying  of  .the  apostle,  Though  this  our 
exterior  man  be  corrupted,  yet  the  interior  is  daily  renewed. 
Art  thou  shut  in  prison  ?  and  hangeth  cruel  death  over  thy 
head  ?  set  before  thee  John  beheaded,  and  so  great  a  pro 
phet's  head  given  in  reward  of  pleasure,  to  a  dancing  wench. 

Hast  thou  notably  offended,  and  therefore  in  thy  con 
science  art  thou  troubled  with  the  despair  of  God's  mercy  ? 
For  the  avoiding  of  this  spiritual  trouble,  think  with  thyself 
ihat  thy  heavenly  Father  doth  sweetly  expostulate  with  thee 
tfter  this  sort : 

"  What  now,  my  dear  child  ?  why  ceaseth  not  thy  spirit  at 
the  last  to  be  afflicted  ?  why  dost  thou  unwisely  derogate 
from  the  multitude  of  my  mercies?  Whom  dost  thou 
think  that  I  am  ?  Phalaris  the  tyrant  ?  Manlius?  Seleucus? 
or  some  cruel  Scythian  ?  Or  else  of  mercies  the  Father, 
and  of  all  consolation  the  God,  long  suffering  and  of  much 
mercy? 

"  Art  thou  not  taught  by  my  Son  Jesus  to  call  me  thy 
Father?  Have  not  I  promised  that  I  would  be  thy  Father 
by  my  prophet  Jeremiah,  and  that  thou  shouldest  be  my 
son?  Why  dost  thou  not  therefore  ask  me  forgiveness, 
well  hoping  for  pardon  ?  Who  is  it  of  you,  although  ye  are 
evil,  who  will  not  forgive  his  son,  acknowledging  his  faults, 
being  suppliant,  desiring  pardon,  and  promising  amend 
ment,  notwithstanding  he  hath  provoked  him  to  ire  a  hun 
dred  times  ?  And  thinkest  thou  that  I,  which  am  the  Father 
of  mercies,  of  whom  all  tatherliness  in  heaven  and  earth  is 


The  Troubled  Maws  Medicine.  33 

named,  Eph.  iii.  who  possess  the  riches  of  goodness,  pa 
tience,  and  long  suffering,  not  to  be  ready  to  forgive  my 
children  truly  repenting?  Be  of  good  comfort,  my  child, 
be  of  good  comfort,  mistrusting  not  my  mercy,  which  sur 
passes  not  only  man's  mercy,  how  great  soever  it  be,  but  all 
mine  own  works. 

"  Also  judgment  without  mercy  shall  they  feel  whose 
hearts  are  obdurate,  hardened,  and  will  not  repent ;  who 
delight  still  iu  their  sins  and  will  never  leave  their  wicked 
ness  ;  who  contemn  my  words  and  trust  me  not.  From 
them  indeed  health*  must  needs  be  far  away,  Psa.  cxix. 

"  But  as  for  thee,  repent,  and  the  kingdom  of  heaven 
shall  draw  nigh.  Matt.  iii.  Trust,  and  thy  faith  shall  save 
thee.  Matt.  ix.  I  would  have  all  men  to  be  saved,  and  no 
man  to  perish,  1  Tim.  ii.  My  fashion  is  ever  to  recreate, 
thinking  lest  he  perish  utterly  which  is  abject  or  cast  down. 

"It  is  not  my  will,  believe  me,  that  one  of  these  my  little 
ones  be  cast  away,  Matt,  xviii.  whom  I  ever  loved  so  well, 
that  I  would  vouchsafe  to  give  my  only  Son  for  them. 
John  iii.  But  thy  trespasses  are  great,  wherefore  thou  art 
not  lightly  persuaded  to  trust  in  my  mercy. 

"  Christ  Jesus  came  into  the  world  to  save  sinners. 
1  Tim.  i.  He  came  to  call  sinners,  and  not  the  just,  and 
to  save  that  which  was  lost.  Matt.  ix. 

"  I  know  that  thou  an  offender  shouldest  offend,  and  as  a 
transgressor,  I  called  thee  from  thy  mother's  womb  ;  yet  for 
my  name's  sake  will  I  make  my  fury  afar  off.  Isa.  xliii.  Thy 
good  works  can  be  of  no  such  perfection  that  they  may  be 
able  to  save  thee ;  nor  can  thy  evil  works,  so  that  you  repent 
with  a  full  purpose  to  renew  thy  life,  hurl  thee  into  the 
hell  fire.  For  I  am,  I  am  which  put  away  thine  iniquities 
for  mine  own  sake,  and  thy  sins  will  not  I  remember. 
Isa.  xliii.  I  am,  dear  son,  I  am  which  put  away  thy  sins 
for  myself,  for  myself,  and  will  give  my  glory  to  none  other. 
Is.  xlviii.  Suppose  thy  sins  to  be  as  red  as  scarlet,  they 
shall  be  made  as  white  as  snow,  Isa.  i.  which  I  have  scat 
tered  as  clouds,  and  as  a  mist  have  I  dispersed  them. 

"  Turn  to  me,  I  say,  for  I  have  redeemed  thee.  I  have 
redeemed  thee  which  have  pity  upon  all  men,  and  for  re 
pentance  behold  not  men's  sins.  I  would  thou  shouldest 
know  that  I  thy  Lord  am  meek  and  gentle.  Neither  can 
I  turn  my  face  from  thee,  so  that  thou  wilt  return  to  me. 
It  is  commonly  said,  that  if  a  man  dismiss  his  wife,  and 
*  Salvation. 


34 

she  departing  marries  another  husband,  shall  he  leturn  t« 
her  any  more?  Shall  not  she  be  as  a  polluted  and  a  defilei 
woman?  Thou  hast  sinned  with  many  lovers,  Jer.  iii. 
yet  for  all  that,  am  I  ready  to  return  to  thee,  so  that  thoo 
wilt  return  to  me.  Such  is  my  facility,*  so  gentle  I  am 
such  is  my  benignity,  so  great  is  my  mercy,  which  thy  mos*. 
loving  Brother  and  Advocate  Christ,  that  washed  thee  from 
thy  sins  in  his  blood,  nath  purchased,  continually  praying 
for  thee.  Hast  thou  not  heard  how  merciful  I  showed 
myself  to  David,  to  the  Ninevites,  and  to  Ahab  ?  To  Mag 
dalen,  to  the  thief,  to  the  publican  and  others  innumerable  ? 
Why  dost  thou  not  open  the  examples  of  them,  as  a  table 
or  glass  wherein  thou  mayest  well  learn  how  exorablet  I 
am;  how  ready  and  willing  to  forgive?  Consider  with 
thyself  how  heinous  faults  I  have  pardoned  them.  Go  to, 
therefore,  be  of  good  cheer,  lift  up  thine  eyes,  mistrust  me 
no  longer,  turn  to  me  and  thou  shalt  be  saved,  commend 
thy  spirit  into  my  hands,  and  the  prince  of  this  world  shall 
have  nothing  to  do  with  thee,  for  by  me,  the  God  of  truth, 
thou  art  truly  redeemed,  Isa.  xlv." 

Whensoever  deadly  despair  shall  trouble  thy  conscience, 
set  this  oration  before  thine  eyes,  which  is  nothing  else  in 
deed  but  God's  own  word,  written  by  his  most  holy  pro- 
phets  and  apostles. 

Finally,  thou  art  so  tossed  and  troubled  that  it  should 
seem  that  God  had  wholly  forgotten  thee.  Read  the  forty- 
ninth  of  Isaiah,  where  thou  shalt  find  these  words  ;  Sion 
said,  (he  meaneth  God's  elect,)  the  Lord  hath  left  me,  and 
the  Lord  hath  also  forgotten  me.  Can  the  mother  forget 
her  infant,  and  not  pity  the  child  she  hath  brought  forth  ? 
but  whether  she  can  or  no,  I  cannot,  O  Sion,  forget  thee. 
Alas,  how  should  he  forget  them  that  believe  in  him,  with 
whom,  as  it  seemeth  by  his  own  words,  he  suffereth  ? 
Whatsoever  is  done  to  one  of  these  little  ones  which  believe 
in  me,  the  same  is  done  unto  me,  Matt.  xxv.  He  that 
toucheth  you,  toucheth  the  very  hall  of  mine  eye.  Zech.  ii. 
And  this  should  be  no  little  consolation  for  the  faithful, 
seeing  that  they  have  God  himself  as  companion  and  par 
taker  of  their  sorrows.  For  all  our  afflictions  and  griefs  of 
the  mind,  let  us  require  remedies  of  God's  word,  which 
without  fail  can  mitigate  all  pains  that  occupy  the  hearts  of 
them  which  believe  in  him. 

*  Raadiaesa   easiness  to  be  entreated 


The  Troubled  Man't  Medicine.  35 

Wherefore  it  is  not  vain  that  Christ  saith  in  the  gospel, 
Tome  unto  me  all  ye  that  labour  and  are  laden,  and  i  shall 
tfresh  you.  Neither  without  a  cause,  that  David  who  had 
oft  experience  of  the  comfort  received  of  God's  word,  said 
this,  How  sweet  are  thy  words,  O  Lord,  to  my  mouth,  more 
delighting  my  taste  than  the  honeycomb  !  Psa.  xix. 

Whatsoever  is  written,  it  is  written  ibr  our  learning,  that 
by  patience  and  comfort  of  the  scriptures,  we  may  have  hope, 
Rom.  xv.  By  this  you  may  gather  that  our  comfort  is  to  be 
required  of  scripture.  Believe  me,  though  the  most  heinous 
waves  and  tempests  of  this  sea,  the  world,  are  raised  up, 
threatening  drowning  to  Peter's  ship,  yet  if  it  be  fastened 
with  the  anchor  of  God's  word,  well  they  may  move  it,  but 
overwhelm  it  they  cannot. 

And  among  all  other  things  let  us  have  in  mind  those 
scriptures  wherein  we  are  ascertained,  that  our  bodies  after 
this  common  death  shall  rise  again,  wonderfully  glorified  by 
the  same  power  that  formed  them  first.  Those  also  wherein 
is  promised  the  eternal  felicity  that  shall  be  given  to  all 
them,  who,  after  the  example  of  Christ,  suffer  adversities,  and 
overcome  the  devil  and  the  world  with  theirs,  for  they  shall 
abundantly  comfort  the  believing  people.  Lo,  saith  the 
Lord,  mentioning  the  resurrection  and  renewing  of  our 
bodies,  I  will  put  breath  into  you,  and  you  shall  be  quick 
ened.  I  will  give  you  sinews,  and  cover  you  with  flesh  and 
skin ;  I  will  put  into  you  a  spirit,  and  you  shall  live  and 
know  that  I  am  the  Lord,  Ezek.  xxxvii. 

We  look  for  Jesus  Christ  our  Saviour,  who  shall  trans 
figure  our  vile  bodies,  and  conform  them  to  his  glorious 
body,  by  the  same  virtue,  wherewith  he  is  able  to  subdue 
all  things,  Phil.  iii.  Doubtless,  like  as  a  grain  of  wheat  sown 
in  the  ground  is  first  putrefied  and  brought  as  into  a  thing 
of  nought,  yet  after  that  springeth  up  freshly  with  a  good 
lier  form  than  it  had  before — so  man's  body,  sown  in  the 
ground  after  this  temporal  life,  is  first  corrupted,  and  in 
manner  brought  to  nothing,  yet  at  the  last  by  his  power, 
which  did  create  all  things  of  nothing,  it  shall  rise  again 
with  a  form  of  much  more  excellency  than  ever  was  the 
first.  Though  this  thing  be  wonderful,  yet  incredible  it  is 
not ;  for  he  that  was  able  to  make  all  the  world,  with  his 
creatures,  of  nothing,  must  needs  be  able  to  make  our 
bodies  again  of  something.  For  the  matter  of  our  bodies 
shall  ever  remain  in  grass,  worms,  dust,  stones,  or  some 
other  form,  even  to  the  last  day.  And  then  surely,  even  as 


36  tt  ,s/i. 

Lazarus  and  Christ,  of  whom  we  are  members,  and  there 
fore  must  needs  at  the  last  rise  with  him,  being  our  Head, 
were  resuscitated  from  their  sleep — so  I  may  call  this  corpo 
ral  death— in  like  case  shall  the  bodies  of  all  men  arise,  some 
into  the  resurrection  of  judgment,  some  of  life. 

But  this  word  "  sleep,"  friend  Urban,  brings  me  in  re 
membrance  of  a  question  which  you  moved  to  me  at  our 
last  being  together,  and  forasmuch  as  I  could  not  then  ibr 
lack  of  opportunity  conveniently  give  you  an  answer,  by 
these  letters  you  shall  know  my  mind,  howbeit  very  briefly, 
for  I  purpose  to  defer  the  reasoning  of  the  matter  to  our 
next  meeting. 

Your  question  was,  whether  that  the  soul  of  man,  after 
this  temporal  death,  sleepeth,  as  doth  the  body,  void  both  of 
pain  and  pleasure,  unto  the  day  of  judgment  or  no?  I  an 
swer,  that  it  is  as  much  against  the  nature  of  the  soul  to 
sleep,  as  it  is  against  the  nature  of  the  sun  to  be  a  dark 
body,  or  the  fire  to  be  without  heat. 

The  soul  of  man,  being  a  heavenly  spirit,  is  so  lively 
and  constant,  so  strong  and  vigilant  a  substance,  that 
naturally  it  cannot  but  perpetually  persevere  in  operation. 
For  of  its  own  nature  it  is  a  very  operation  and  motion  it 
self,  which  never  ceaseth,  but  like  as  the  sun,  which  way 
soever  he  is  moved,  shineth  and  inflameth,  so  the  soul  of 
man,  whithersoever  it  is  brought,  liveth  and  moveth  conti 
nually.  Yea,  and  though  the  body,  which  of  nature  is 
gross  and  drowsy,  is  oppressed  with  sleep,  yet  the  soul  is 
still  occupied  in  the  memory,  in  the  understanding,  or  in 
other  of  the  more  excellent  powers,  as  by  dreams  every  man 
may  see.  Much  less  can  it  sleep,  when  it  is  wholly  delivered 
l*>m  the  sluggish  body.  Therefore,  as  the  body  sleepeth,  so 
thtsoul  cannot;  forasmuch  as  it  is  a  substance  a  ceo  mm  o- 
datM  to  continual  moving,  and  cannot  be  weary. 

Tr  \y  the  error  of  those  is  great  who  persuade  them 
selves  v,at  tne  Sonl,  separate  from  the  body,  shall  sleep 
unto  thtiast  (jav  .  ami  ^is  error  js  old,  and  was  confuted 
by  Ongen  HU(i  others  of  his  time.  Neither  was  it  ever  since 
received  im  (he  church,  unto  such  time  as  a  pestilent  kind 
of  men,  who;  madness  is  execrable,  brought  it  of  late  days 
into  the  wor'"igain.  But  as  all  others  of  their  opinions 
are  perverse,  ^horrent  from  the  truth,  and  devilish,  so  is 
this.  Decbrij.  jts  patrons  not  to  be  taught  in  Christ's 
school,  but  inja]en's  rather,  who  affirmed  the  death  of  the 
•oul  necessur^  to  fo||ow  tj,e  (icut|,  of  the  body. 


The  Troubled  Man's  Medicine,  37 

But  leaving  these  vain  fantasies,  let  us  give  ear  to  God's 
word. 

It  is  written,  Eccl.  xii.  The  dust  shall  return  to  his  earth, 
from  whence  it  came,  and  the  spirit  to  God  which  gave  it. 
Where  I  hope  it  shall  be  so  far  from  death  and  sleep, 
that  it  shall  live  delighted  with  joys  unspeakable. 

He  that  heareth  my  word,  saith  Christ,  and  believeth  in 
him  which  sent  me,  hath  life  everlasting,  and  he  shall  not 
come  into  condemnation,  but  he  shall  pass  from  death  to 
life,  John  v.  Mark  that  he  saith  not,  from  death  to  sleep, 
but  from  death  to  life. 

The  parable  in  the  16th  chapter  of  Luke  doth  well  prove 
their  false  opinion.  Where  it  is  written,  that  Lazarus  after 
his  death  used  joy  and  gladness ;  on  the  other  part,  that 
the  rich  glutton  was  grieved  and  tormented.  If  the  souls 
of  men  should  sleep,  neither  should  any  joy  have  been  at 
tributed  to  Lazarus,  nor  punishment  to  the  glutton. 

What  will  they  say  to  these  words  which  Christ  spoke  to 
the  thief,  This  day  thou  shalt  be  with  me  in  paradise  ? 
Will  they  make  us  believe  that  paradise  is  a  dormitory  or  a 
place  to  sleep  in  ?  In  case  it  be,  a  man  would  think  that 
Christ  is  or  was  once  asleep  therein.  For  he  saith,  Thou 
shalt  be  with  me  in  paradise.  St.  Paul  was  rapt,  2  Cor.  xii. 
into  paradise,  and  there  heard  words  which  a  man  may  not 
lawfully  speak.  These  words  he  heard  not  with  the  ears  of 
his  body  ;  for  it  lay  prostrate  on  the  ground,  Acts  ix.  but 
of  the  soul,  which  part  of  Paul  was  ravished  into  paradise, 
where  he  did  hear  and  see  mysteries.  Therefore,  I  cannot 
believe  that  paradise  is  a  sleeping  place  ;  seeing  that  Paul 
was  so  occupied  there  in  hearing  of  secret  things.  More 
over,  whereas  St.  Paul  desired  to  die,  and  to  be  with  Christ, 
methinks  he  should  rather  have  wished  for  the  prolongation 
of  his  life,  if  the  soul  should  continually  sleep  to  the  last 
day.  For  in  this  world,  after  a  sort,  we  have  the  fruition 
of  God,  as  though  it  were  by  a  jj-lass,  as  St.  Paul  himself 
teaches.  But  after  this  life,  if  these  opinions  be  true,  we 
shall  have  no  fruition  of  God  at  all,  except  it  be  through 
dreams,  unto  the  day  of  judgment.  Therefore,  St.  Paul's 
wish,  if  we  credit  these  antichrists,  must  seem  to  be  foolish. 

The  Lord  saith  that  he  is  the  God  of  Abraham,  the  God 
of  Isaac,  the  God  of  Jacob,  not  the  God  of  the  dead,  but 
of  the  living.  Betwixi  the  dead  and  these  men's  sleepers, 
I  see  no  difference. 

If  Saul  had  been  tau^'it  by  any  of  the  old  prophets, 


38  Hvgh. 

that  the  souls  of  men  should  sleep,  he  would  not  have 
gone  about  so  busily  to  have  raised  up  Samuel.* 

Therefore,  I  say,  believe  not  these  false  deceivers,  who 
•ndeavour  not  only  to  persuade  the  sleep  of  souls,  but  also 
to  make  vain  the  resurrection  of  the  dead,  and  so  to  abolish 
an  article  of  our  faith,  and  to  make  our  religion  vain. 

And  hereafter  when  you  shall  read  or  hear  any  such 
scriptures  as  is  a  part  of  1  Thess.  iv.  where  is  mentioned 
the  sleep  of  the  dead,  ascribe  it  to  the  bodies,  which  indeed 
shall  sleep  to  the  day  of  judgment,  and  then  shall  arise 
again,  the  souls  joined  to  them,  and  awake  from  their 
sleep  undoubtedly.  Therefore  saith  Job,  I  know  that  my 
Redeemer  doth  live,  and  in  the  last  day  I  shall  rise  from 
the  earth,  and  in  my  flesh  shall  see  my  Saviour,  Job  xix. 

Oh  that  happy  and  joyful  last  day,  at  the  least,  to  the 
faithful,  when  Christ  by  his  covenant,  shall  grant  unto  them 
which  shall  overcome  and  keep  his  works  even  to  the  end, 
that  they  may  ascend  and  sit  in  seats  with  him,  as  he  hath 
ascended,  and  sitteth  in  the  throne  with  his  Father,  Rev. 
ii.  iii.  where  sorrow  shall  be  turned  into  gladness  that  no 
man  shall  take  from  them.  Then,  as  Isaiah  writeth,  They 
which  are  redeemed,  shall  return  and  come  unto  Sion, 
praising  the  Lord,  and  eternal  joy  shall  be  over  their  heads  ; 
they  shall  obtain  mirth  and  solace,  sorrow  and  wailing 
shall  be  utterly  vanquished.  Then,  the  sun  shall  no  more 
give  them  light,  nor  the  moon  disperse  the  darkness  for 
them ;  but  the  Lord  our  God  shall  be  their  light  and 
comfort  continually.  Then  doubt  ye  not,  if  we  are  only 
constant  here  in  the  love  and  faith  of  God,  we  shall  have 
for  earthly  poverty,  heavenly  riches ;  for  hunger  and  thirst, 
satiety  of  the  pleasant  presence  of  God ;  for  bondage, 
liberty  ;  for  sickness,  health  ;  for  death,  life  everlasting. 

For  this  time,  friend  Urban,  I  shall  Hesire  you  to  take  this 
poor  letter,  howsoever  it  be,  in  good  worth,  and  hereafter 
if  it  shall  please  God  to  call  me  to  a  more  quiet  living,  as 
ye  know  I  am  yet  compelled  necessarily  to  bestow  in  man 
ner  all  my  time  and  study  in  teaching  of  young  scholars, 
I  will  write  to  you  more  largely  of  this  argument,  and 
peradventure,  God, .  the  author  of  all  good  things,  giving 
me  grace,  more  learnedly.  Then  fare  you  well.  At  Oxford, 
the  15th  day  of  March. 

*  The  author  quotes  1  Peter  iii.  in  the  sense  in  which  it  was  then 
commonly,  but  erroneously  understood. 


The  Troubled  Man'*  Medicine.  39 


BOOK  II. 

TO    TEACH    A    MAN    GLADLY    TO    DIE. 


Extract  from  the  Dedication. 

IN  the  dedication  to  lady  Denny  the  author  says,  "  I  was 
bold  to  dedicate  this  little  book  unto  your  gentleness, 
which  book  for  that  purpose  I  have  written,  that  men  might 
learn  to  die  patiently,  to  leave  the  world  willingly,  and  to 
go  unto  Christ  gladly.  How  necessary  such  a  thing  is 
among  the  people,  albeit  I  would  wish  that  one  or  other 
should  take  the  matter  in  hand,  that  can  handle  it  more 
wisely  and  learnedly  than  I  have  here  done,  they  which 
have  been  at  the  point  of  death,  or  they  that  have  searched 
the  consciences  of  men  being  about  to  die,  can  best  ex 
press.  The  devil,  doubtless,  which  at  all  times  is  busied 
and  earnestly  occupied  in  seeking  the  destruction  of  man's 
soul,  in  the  day  of  death  showeth  his  diligence  most,  now 
bringing  a  man  in  love  with  the  world  and  his  com 
modities,  provoking  him  to  hate  death,  and  to  resist,  as 
much  as  lieth  in  him,  the  will  of  God ;  now  leading  him  to 
despair,  to  the  mistrust  of  God's  promises,  and  impa 
tience. 

"  Is  it  not  needful  then  to  have  something  written  and 
ready,  especially  among  the  unlearned,  whereby  they  may 
learn  to  despise  death,  to  contemn  the  world,  to  obey  the 
will  of  God  ?  whereby  they  may  be  reduced  from  murmur 
ing  to  patience,  from  despair  and  mistrust  to  a  firm  and 
constant  faith  in  the  promises  of  God  ? 

"  Whether  this  book  shall  perform  so  much  or  no,  I  cannot 
tell ;  yet  thus  much  I  dare  say,  that  he  which  heareth  or 
readeth  it,  with  a  mind  and  purpose  to  learn  the  said  things, 
shall  not  utterly  lose  his  labour. 

The  occasion  why  I  write  this  book  declamation-wise  is 
this : — It  happened  to  me  not  long  ago  to  visit  a  friend 
lying  on  his  death  bed,  whom,  after  my  poor  knowledge  and 
learning,  I  exhorted  to  die  christianly.  His  friends  that 
then  were  present,  in  a  while  after,  earnestly  required  me  to 
write  the  same  exhortation,  even  as  I  had  pronounced  it 


40  Hugh. 

unto  the  sick ;   declaring  that  so  it  should  most  move  the 
readers,  hearers,  and  such  as  should  need  like  consolation. 

I,  thinking  no  less  with  myself,  was  content  herein  to 
satisfy  their  requests.  The  thing  written  I  determined  to 
give  to  your  ladyship,  not  for  that  I  thought  so  slender 
and  simple  a  thing  worthy  of  your  worship,  but  that  I 
might,  as  I  said  before,  show  some  argument  of  a  thank 
ful  mind.  This  I  beseech  your  ladyship,  howsoever  it  be, 
take  in  good  worth,  not  looking  so  much  to  the  smallness 
of  the  gift,  as  unto  the  mind  of  the  giver  thereof." 


ADDRESS    TO    ONE    WHOSE    SICKNESS    IS    THOUGHT   TO    BE 
UNTO  DEATH. 

By  certain  arguments  a  man  may  easily  conjecture, 
dearly  beloved,  that  the  last  sleep,  which  to  a  true  Christian 
of  all  sleeps  ought  to  be  most  pleasant,  by  little  and  little 
creepeth  upon  your  mortal  limbs.  If  my  judgment  deceive 
me  not,  you,  ere  it  be  long,  shall  walk  the  same  way, 
which  for  the  crimes  of  our  first  father  Adam,  needs  must 
be  trodden  of  all  his  posterity.  Of  all,  I  say  ;  the  escape  or 
evasion  of  death  being  granted  to  no  man ;  wherefore  you 
ought  the  less  to  be  grieved. 

Scripture  saith,  All  we  shall  die,  and  as  water  shall 
slide  into  the  ground,  2  Sam.  xiv.  Like  as  there  is  one 
entrance  for  every  man  into  this  present  life,  so  one  passage 
and  departure. 

Therefore  we  are  admonished  in  the  Book  of  Wisdom 
not  to  fear  the  judgment  of  death,  but  rather  to  remember 
things  that  have  happened  before  our  time,  and  those 
which  shall  succeed.  That  is  to  say,  that  none  of  our 
progenitors  could  ever  escape  the  blow  of  death,  neither 
shall  any  of  our  posterity.  In  Gen.  iii.  we  are  admonished 
that  we  are  dust,  and  into  dust  we  shall  return,  by  reason 
of  death,  which  for  the  fault  and  disobedience  of  our  first 
formed  parent,  with  his  inevitable  dart,  striketh  and  deadly 
woundeth  all  men.  He  \\oundeth  mortally,  not  the 
wretched  only,  the  needy  and  miserable,  but  the  fortunate 
also,  the  wealthy,  and  the  noble,  Horn.  v.  Yea,  kings, 
rulers,  and  the  richest  emperors,  which  in  power  and  dig 
nity,  riches,  renown,  and  glory,  excel,  and  in  their  time 
rule  the  world  according  as  they  list.  Not  the  unlearned 


The  Troubled  Man's  Medicine.  4 1 

only,  the  rude  and  barbarous,  but  those  also  who  in  learn 
ing:  and  manners  are  most  instructed.  Not  the  overcome 
and  careful  captives,  but  also  the  puissant  conquerors  them 
selves. 

Alexander,  a  king  most  victorious,  by  whose  power  and 
furious  wars  Asia  with  Europe  was  manfully  subdued,  no 
man  being  able  to  resist  him,  could  find  no  weapon  to  con 
quer  death.  The  notable  wisdom  of  Solomon,  the  deep 
learning  of  Aristotle  or  of  Galen,  could  not  by  any  means 
avoid  death.  Tully's  eloquence  could  not  move  him.  The 
riches  of  Crassus  could  not  corrupt  him.  He  favoured  not 
the  beauty  of  fair  Absalom,  neither  spared  he  the  strength 
of  strong  ^imson. 

One  night,  saith  the  poet,  tarrieth  for  every  body,  and 
the  way  of  death  must  once  be  trodden  of  all  men.  Like 
all  the  stars  that  come  from  the  east,  though  they 
are  ever  so  goodly  and  bright,  yet  at  the  last  they  go  to  the 
west,  and  there,  according  to  the  diversity  of  their  circles, 
some  slowly,  some  speedily,  withdraw  themselves  out  of  our 
sight,  even  so  all  men  which  come  from  the  east,  that  is  to 
say  their  nativity,  are  born  into  the  world  ;  although  they 
glister  and  shine  here  for  a  season,  yet  at  the  last  they 
must  needs,  some  sooner,  some  later,  according  to  the  dura 
tion  which  they  have  received  of  God,  fall  in  the  west  of 
death,  depart  and  withdraw  themselves  from  the  sight  of 
men.  Therefore,  the  wise  man  Simonides,  at  such  time  as 
Pausanias,  a  noble  captain,  desired  to  learn  some  good  and 
fruitful  lesson,  bade  him  remember  that  he  was  mortal. 
Therefore  also,  Philip  the  king  of  Macedonia,  wallowing  in 
worldly  wealth  and  prosperity,  commanded  his  chamber 
lain  that  he  should  every  day,  at  his  uprising,  sadly*  repeat 
these  words,  "  Remember,  king  Philip,  and  forget  not  that 
thou  art  a  man  to  mortality  subject."  All  flesh  is  grass, 
and  every  man  is  the  flower  of  grass  ;  the  grass  shall  be 
withered,  and  the  flower  shall  be  dried  away,  Isa.  xl.  The 
man,  saith  Job,  that  is  born  of  a  woman  liveth  but  a  short 
time,  replenished  with  many  miseries,  fadeth  as  a  flower, 
and  is  worn  away,  vanishing  as  a  shadow. 

Wherefore,  not  without  a  cause  the  life  of  man  is  com 
pared  of  Lucian  to  a  bubble  in  the  water  ;  of  Pindar  to 
the  shadow  of  a  dream  ;  of  Eschylus  to  the  shadow  of  vain 
smoke.  Truly,  if  death  should  chance  but  to  a  few,  and  to 
the  unluckiest,  we  should  seem  to  have  a  just  cause  heavily 

*  Seriously 
HUGH.  D 


42  Hugh. 

to  take  death,  as  I  think  you  partly  do.  But  seeing  that 
he  doth  as  well  knock  at  the  rich  man's  door  as  at  the  poor, 
at  the  happy  man's  door  as  at  the  unhappy  ;  at  the  strong 
man's  door,  as  at  the  weak  ;  at  the  king's  towers,  as  at  the 
shepherd's  cots ;  why  should  we  not  take  well  a  thing  im 
porting  such  necessity  ? 

How  unreasonable  is  it  for  a  man  to  take  heavily  his 
death  more  than  his  birth  ;  considering  that  the  one  is 
appointed  for  man  as  well  as  the  other,  the  one  as  common 
as  the  other,  the  one  as  necessary  as  the  other,  and  of  them 
both  death  is  the  better  !  In  being  sorry  to  die,  we  shall 
seem  to  lament  in  that  our  lot  is  mortal,  and  that  we  are 
not  angels  or  equal  with  God,  which  is  a  great  point  of 
foolishness,  mixed  with  impiety. 

If  we  are  troubled  with  such  as  are  calamities  indeed, 
to  have  two  or  three  companions  we  count  in  a  manner  a 
comfort  sufficient.  Much  more  we  should  be  comforted  as 
touching  death,  seeing  that  we  have  not  two  or  three,  but 
all  men,  of  what  estate  or  degree  soever  they  are  of,  as 
companions  and  partakers  of  the  same  ;  yea  even  the  very 
saints  themselves,  and  those  that  were  highly  favoured 
of  God. 

Moses,  who  was  admitted  to  the  secrets  and  mysteries  of 
God,  died.  David,  whom  God  pronounced  to  be  a  man 
after  his  heart's  desire,  died.  John  the  evangelist,  most 
tenderly  beloved  of  his  Master,  died.  John  Baptist,  than 
whom,  by  the  sentence  of  Christ,  none  greater  hath  risen 
among  the  children  of  men,  died.  And  not  saints  only, 
but  the  dearly  beloved  Son  of  God,  Christ,  being  both  God 
and  man,  a  Lamb  most  innocent,  and  without  spot,  that  he 
might  pay  our  ransom,  deliver  sinful  wretches  from  thral 
dom,  and  pacify  his  Father's  wrath,  was  content  to  die  the 
most  ignominious  death  of  the  cross. 

And  shall  we  sinners  that  were  begotten  in  sin,  born  in 
sin,  and  have  lived  in  sin  all  the  days  of  our  lives,  be 
aggrieved  to  put  off  these  our  vile  and  sinful  bodies  ? 

Christ,  when  he  was  in  the  shape  of  God,  and  thought 
it  no  robbery  to  be  equal  with  God,  made  himself  of  no 
reputation,  taking  upon  him  the  shape  of  a  servant,  anc 
became  like  another  man,  and  in  apparel  was  found  as 
man,  humbled  himself,  and  became  obedient  unto  dealt 
that  he  might  advance  us  to  the  kingdom  of  his  Father; 
and  shall  we,  being  but  worms,  dust  and  clay,  be  loth 
die,  whereby  we  may  enjoy  the  same  advancement. 


The  Troubled  Man's  Medicine.  43 

Sisigambis,  the  mother  of  Darius,  king  of  Persia,  for 
the  very  love  she  bare  toward  Alexander,  forasmuch  as  he 
used  her  somewhat  gently  in  her  captivity,  was  wondrous 
willing  by  death  to  follow  him  after  his  decease.  And 
shall  we  Christians  be  sorry  to  follow  Christ,  who  in 
captivity  hath  reteined  us  well  and  not  evil,*  but  bursting 
utterly  all  his  bands,  hath  clearly  delivered  us  ?  Sisigambis 
vehemently  desired  to  follow  Alexander,  who  was  her 
enemy  indeed  more  than  her  friend;  and  shall  we  be 
unwilling  to  follow  Christ,  who  is  our  friend  most  faith 
ful  and  assured  ?  She  desired  to  follow  him  which  made 
her  poor,  and  shall  not  we  covet  to  follow  Christ,  who  hath 
impoverished  himself  to  make  us  rich?  She  was  content 
to  follow  him  that  made  her  of  a  free  woman  and  a  queen 
a  bond  handmaid,  and  shall  we  by  our  wills  refuse  to 
follow  Christ,  who  hath  made  us  of  vile  slaves  and  beg 
garly  captives  free  men  and  kings  ?  She  would  needs 
follow  Alexander,  although  she  could  not  tell  where  to  find 
him,  nor  in  his  presence  how  to  be  entreated ;  and  shall 
we  be  loth  to  follow  Christ,  whom  we  know  certainly  to 
be  at  the  right  hand  of  his  Father  ?  Where  we  shall  be 
sure,  if  we  die  faithful,  to  find  him,  and  for  ever  to  dwell 
with  him,  with  most  gentle  entertainment. 

She  would  follow  him  that  did  not  look,  call,  nor  send 
for  her ;  and  shall  not  we  willingly  follow  Christ,  when  his 
pleasure  shall  be  to  call  for  us  ? 

Christ,  I  say,  our  Lord  and  our, God,  our  life,  as  it  is 
written,  and  the  length  of  our  days,  calleth  us,  and  foras 
much  as  the  days  of  men  are  determined  of  God,  as  Job 
saith,  Job  xiv.  we  may  not  ascribe  our  death  to  the  stars 
or  destiny,  but  unto  the  calling  of  God,  in  whom  we  live, 
move,  and  be ;  of  whom  cometh  both  death  and  life  ;  who 
hath  appointed  our  terms  that  we  cannot  pass  ;  with 
whom  is  the  number  of  our  months ;  without  whom  a 
hair  cannot  fall  on  the  ground  from  our  heads,  much  less 
the  whole  bodies,  Matt.  x.  For  he  that  worketh  all 
things  for  himself,  hath  power  both  of  death  and  life. 

I  can  much  commend  the  common  people,  forasmuch  as 

they  seem  to  imitate  St.  Cyprian,  in  using  this  phrase,  When 

it  shall  please  God  to  call  me  to  his  mercy,  and  such  like. 

Wherein  they  declare  themselves  not  to  be  of  their  opinion, 

who  think  that  men  are  riot  cared  for,  nor  governed   of 

God ;  but  that  all  things  do  chance  even  by  very  fortune, 

*  Hath  remembered  us  for  good. 

D  2 


44  Hugh. 

Which  opinion,  if  it  were  true,  God  should  either  be 
ignorant  of  many  things,  or  else  abhorrent  from  his 
creatures.  And  therefore  should  he  seem  either  not  true 
or  not  good. 

But,  this  matter  being  left,  I  will  return  to  my  purpose. 
Seeing  that  it  is  appointed  for  all  men  to  die  when  it  shall 
please  God  to  call  them,  let  us  be  content  joyfully  to  depart 
thither,  and  when  our  heavenly  and  most  bountiful  Father 
shall  call  us,  remembering  ever  that  we  ought  to  work,  not 
our  own  wills,  but  the  will  of  God,  according  to  the  prayer 
that  we  customably  use,  by  the  command  of  Christ. 

How  preposterous  and  perverse  is  it  to  desire,  that  the 
will  of  God  may  be  fulfilled  in  heaven  and  in  earth,  and 
yet,  when  he  willeth  us  to  depart  from  this  world,  that  we 
should,  by  our  wills,  resist  him  ;  and,  like  untoward  and 
stubborn  servants,  are  rather  drawn  with  the  bands  of 
necessity,  than  with  love  or  obedience,  due  to  the  will  of 
God. 

There  are  none  of  us  but  we  will  wish  deliverance  from 
this  Egypt,  with  its  captivity  and  troubles  ;  and  to  dwell 
with  God  in  the  land  of  promise,  where  is  all  joy  and 
quietness.  Yet  after  that  God  hath  brought  us  even  to 
the  gate  of  the  said  land — for  as  the  course  of  our  life  is  a 
race  toward  death,  so  death  is  the  gate  of  everlasting  life 
— we  are  loth  to  enter  in  by  it ;  we  would  gladly  be 
honoured  with  heavenly  rewards,  but  we  are  unwilling  to 
go  where  they  are. 

What  should  we  pray  so  oft,  Let  the  kingdom  of  heaven 
come,  if  we  are  so  much  delighted  with  earthly  bondage  ? 
why  do  we  pray  that  the  day  of  the  kingdom  may  be  hast 
ened,  if  we  are  more  desirous  here  to  serve  the  devil,  than 
to  reign  in  heaven  with  Christ?  But  let  us  break  our  own 
wayward  wills,  conforming  them  to  the  will  of  God,  showing 
ourselves  willing  at  all  times  to  pay  that  we  owe. 

What  other  thing  is  it  to  die,  than  to  pay  such  things  as 
were  for  a  time  liberally  lent  us  ?  what  honest  heart  will 
not,  and  that  willingly,  at  the  least  if  ability  fail  not, 
pay  again  money  to  him  who  gently  did  lend  it  at  his 
need,  whensoever  it  shall  be  required  ? 

And  shall  we  hesitate  to  pay  to  the  earth,  the  mother  of 
us  all,  our  bodies  of  whom  we  borrowed  them,  and  our 
souls  to  God  our  Father,  who  bountifully  did  lend  them? 
God  forbid.  No,  we  ought  to  be  much  more  ready  to  pay 
our  souls  to  God,  than  the  debtor  to  pay  his  money.  For 


The  Troubled  Man's  Medicine,  45 

of  the  payment  of  the  money  few  or  no  commodities 
ensue,  but  after  the  paying  of  our  souls  to  God,  innume 
rable  pleasures  and  infinite  commodities  succeed.  For 
then  at  the  length  they  are  happily  brought  from  dark 
ness  to  light,  from  fear  to  security,  from  travail  to  quiet 
ness,  from  a  thousand  dangerous  rocks  and  waves  into  a 
sure  haven ;  from  the  use  of  vain,  vile,  filthy,  and  tran 
sitory  things,  to  the  fruition  of  the  eternal  Deity  of  God. 

What  Christian  man  will  not  be  glad  of  such  an  ex 
change  ?  what  loving  child  will  not  heartily  covet  deliver 
ance  from  the  misery,  bondage,  and  tyranny  of  this  world, 
and  to  dwell  with  his  most  merciful  Father  in  heaven  ?  Oh 
blindness !  what  cause  have  we,  I  pray  you,  to  hate  death, 
by  whose  means  we  are  made  of  bondmen  free,  of  strangers 
home  dwellers,  of  beasts  like  unto  angels  ? 

If  that  a  great  ruler  happen  to  call  any  of  us  to  a  king's 
or  emperor's  court,  promising  to  do  for  us,  to  set  us  out 
with  temporal  riches,  to  endue  us  with  worldly  possessions ; 
we  think  ourselves  very  fortunate.  And  when  God,  the 
ruler  of  all  rulers,  and  king  of  all  kings,  shall  call  us  to 
his  court,  and  give  us  inheritance  and  possessions,  not  in 
earth,  but  in  heaven,  which  are  constant,  and  shall  never 
be  taken  from  us,  by  storms  or  tempests,  by  craft  or  subtilty 
Of  the  law,  by  oppression  or  tyranny,  by  death,  the  devil, 
or  sin,  shall  we  think  ourselves  unfortunate  ?  No,  truly, 
if  we  are  well  in  -our  senses,  but  rather  count  that  time, 
whensoever  it  shall  come,  of  all  times  to  be  the  most  happy, 
forasmuch  as  then,  the  kingdom  of  GTod,  the  reward  of  life, 
the  joy  of  eternal  health,  perpetual  gladness,  possession  of 
paradise,  that  was  once  lost,  are  even  at  hand.  Then,  for 
earthly  things,  heavenly  ;  for  little  things,  great ;  for  tran 
sitory  things,  eternal,  shall  take  place. 

Who  then,  I  pray  you,  will  fear  death,  but  he  that  hath 
no  faith,  that  lacketh  hope  ;  that  would  not  go  to  Christ ; 
and  believeth  not  that  he  beginneth  then  to  reign  with 
Christ,  when  he  beginneth  to  leave  this  world  ? 

O  that  we  had  a  spark  of  the  grace  and  faith  that 
Simeon  had,  who,  being  a  just  and  faithful  man,  was 
assured  by  a  godly  responsion,*  that  he  should  not  die 
before  he  had  seen  Christ.  Whom  after  that  he  had  seen 
in  the  temple,  and  known  in  spirit,  he  knew  certainly  that 
he  should  shortly  be  called  of  God,  and  die.  Therefore  he, 
being  marvellous  glad,  took  the  child  in  his  arms,  and 
•  .Revelation  from  God. 


46  Hugh. 

blessing  God,  cried  out  and  said,  Now  dismiss  thy  servant, 
O  Lord,  according  to  thy  word,  in  peace ;  for  mine  eyes 
have  seen  thy  saving  health. 

Here  did  Simeon  prove  and  testify,  that  free  tranquillity, 
true  peace,  and  firm  security,  do  happen  to  the  servants  of 
God,  when  they  are  drawn  from  this  troublesome  world, 
and  brought  to  the  gate  of  the  everlasting  mansion. 

Peradventure  you  will  say  unto  me,  Sir,  as  for  Simeon  I 
cannot  blame  him,  though  he  was  well  content  to  die, 
forasmuch  as  he  was  a  man  of  a  great  age,  and,  as  they  say 
commonly,  even  at  the  pit's  bank.  I  am  but  a  young 
man.  I  might  have  lived  yet  many  years  with  no  small 
comfort  of  my  friends ;  by  the  common  course  my  time  was 
not  yet  come. 

I  grant,  indeed,  you  are  a  man  of  no  great  age,  but 
what  day,  I  pray  you,  can  we  appoint  for  any  man's  death? 
Every  day  may  be  a  last  day  if  it  stand  with  the  pleasure 
of  God.  We  see  that  some  die  in  their  birth,  some  in  their 
cradles,  some  in  the  flower  of  their  age,  some  in  their  old 
age,  some  when  they  are  rich,  other  some  when  they  are 
poor ;  so  that  we  may  plainly  understand  that  God  doth 
give  to  every  man  his  life  upon  that  condition  that  he  sur 
render  it  again  whensoever  it  shall  please  him  to  require  it. 

But  among  all  others,  saith  the  Greek  poet  Menander, 
most  happy  are  they,  and  best  beloved  of  God,  that  die 
when  they  are  young.  Which  saying,  as  it  is  very  wise, 
so  it  is  very  true.  And  yet  a  man  may  easily  perceive  it,  if 
he  have  respect  to  the  spiritual  evils  and  temporal  incom- 
modities  that  occupy  this  life  ;  for  they  commonly  depart, 
not  yet  infected  with  so  much  malice,  entangled  with  so 
much  vice,  corrupted  with  so  much  wickedness,  as  their 
elders.  Not  yet  so  far  separated  from  God  by  the  reason 
of  sin,  and  made  members  utterly  and  limbs  of  the  devil. 

It  befalls  for  the  most,  that  men,  after  they  come  to  a 
ripe  and  complete  age,  are  wholly  drawn  from  God,  from 
virtue,  from  simplicity  and  integrity  of  life,  to  sin,  wicked 
ness,  and  ungodly  living.  The  rich  by  injurious  handling 
the  poor,  by  oppression,  ingurgitation,*  and  filthy  incon- 
tinency.  The  poor  by  picking,  lying,  desperation,  and  blas 
pheming  the  name  of  God  :  I  speak  of  many  but  not  of  all. 
The  worldly  wise  by  craft,  deceit,  and  subtilty.  The  learned 
oft  by  heresy,  ambition,  and  devilish  doctrines.  I  will  not 
speak  of  envy,  malice,  rancour,  and  adultery,  which  at  ripe 
•  (iluttony  and  drunkenness. 


The  Troubled  Man's  Medicine.  47 

age  increase  in  growing,  and,  as  Scylla  and  Charybdis.  hurl 
the  greatest  part  of  men  into  the  horrible  sea  of  perdition. 

The  Holy  Ghost  teacheth  by  Solomon,  that  they  which 
please  God  best  are  quickly  and  speedily  taken  from  this 
world,  lest  they  should  be  polluted  with  the  wickedness  of 
the  same.  He  was  taken  away,  saith  he,  lest  malice 
should  change  his  understanding,  for  his  soul  did  please 
God,  and  he  hath  made  haste  to  bring  him  from  the  midst 
of  iniquity.  Enoch  pleased  God,  and  he  was  not  found 
afterward,  for  God  had  taken  him  away. 

Therefore,  to  please  God  is  to  be  counted  worthy  of  him ; 
to  be  delivered  from  this  world,  and  to  be  brought  thither 
as  the  devout  soul  of  the  prophet  coveted  to  come,  saying, 
How  dearly  beloved  are  thy  habitations,  O  God  of  virtues; 
my  soul  desireth,  and  maketh  haste  to  thy  halls,  Ps.  Ixxxiv. 
Those  trees  are  not  best  that  are  most  durable,  but  those  of 
whom  doth  spring  most  profitable  fruit.  Neither  are  those 
songs  most  commendable  that  are  longest,  but  that  most 
delight  the  ears  of  men.  Even  so  the  longest  life  is  not 
chietest,  but  that  which  is  most  virtuous,  and  least  defaced 
with  vice. 

Let  us  further  ponder  these  temporal  displeasures  and 
incommodities,  and  then  judge  whether  death,  when  or  in 
what  age  soever  it  befalls,  is  better  than  life,  according  to 
the  words  of  Ezekiel,  or  not. 

Consider  of  what  calamities,  chances,  miseries,  and 
perils,  men  are  in  danger.  No  man  living  is  happy  on 
every  part ;  no  man  is  utterly  content  with  his  lot ;  whe 
ther  that  reason  or  chance,  as  saith  Horace,  hath  offered  it 
unto  him.  Therefore,  no  man,  according  to  Solon's  words, 
is  happy  indeed  before  he  is  buried.  For  this  cause  So 
crates,  with  others  of  his  sect,  desired  ever  desirously  to  die  ; 
esteeming  death  not  to  be  miserable,  but  the  end  of  all 
miseries ;  not  troublous,  but  the  end  of  all  troubles. 

Better,  saith  Ezekiel,  is  death  than  life,  and  eternal  rest 
than  continual  sorrows ;  for  every  part  of  this  life  doubt 
less  is  replenished  with  unpleasantness,  full  of  sorrow,  un- 
quieted  with  cares,  troublesome,  and  vexed  with  diseases. 

What  trade  of  life  soever  a  man  shall  follow,  saith  Crates, 
he  shall  be  sure  to  find  bitterness  therein.  In  the  fields 
are  labours  ;  at  home,  cares  ;  in  a  strange  country,  fear,  if 
a'  man  have  ought :  in  the  sea,  fear  with  jeopardies ;  in 
youth,  foolishness  ;  in  age,  feebleness  ;  in  marriage,  unqui- 
etness;  in  lacking  a  wife,  solitariness;  if  a  man  havechildren, 


48  Hugh. 

he  hath  care  ;  if  he  have  none,  he  is  half  maimed  ;  so  that 
one  of  these  two,  saith  he,  is  to  be  wished,  either  not  to  be 
born,  or  quickly  to  die. 

The  wretchedness  of  this  world  hath  compelled  even  the 
holiest  men,  being1  wearied  therewith,  to  wish  for  death. 
Jonah,  in  his  travail,  said,  that  it  was  better  for  him  to  die 
than  to  live.  Elias  in  his  life-time  often  coveted,  and  not 
unadvisedly,  to  yield  up  the  ghost. 

Neither  can  I  see  any  cause  why  all  of  us,  who  have 
any  hope  of  another  life  to  come,  should  not  wish  for  the 
same  thing:  seeing  that  no  man  liveth  who  laboureth  not 
under  the  want  both  of  spiritual  and  temporal  things. 
Though  a  man  have  ever  so  much  excellency  in  honours, 
abundance  in  riches,  delight  in  pleasures,  nothing  can 
satisfy  him  truly,  or  bring  asleep  his  desires,  appetites,  and 
insatiable  lusts,  no  more  than  the  daughters  of  Danaus  can 
fill  their  bottomless  tubs.  Is  it  not  better,  therefore,  to 
change  this  life,  to  leave  this  strange  country,  and  go  where 
is  all  excellency  of  honours,  abundance  of  all  good  things  ; 
where  perpetual  pleasures  shall  ever  be  in  thy 'right  hand 
even  to  the  end.  Where  thy  Divinity  shall  be  seen,  loved, 
and  reserved  for  ever. 

Death  of  itself  indeed  is  somewhat  formidable  ;  and  the 
way  to  death,  as  saith  the  philosopher,  is  painful.  Yet  if 
we  consider  the  premises,  and  that  death  is  nothing  else 
but  a  gate,  whereby  men  enter  into  life,  we  shall  see  it  to 
be  amiable,  and  much  to  be  embraced.  I  marvel  what  evil 
spirit  hath  so  blinded  and  bewitched  the  minds  of  men,  and 
made  them  mad,  so  shamefully  doting,  forasmuch  as  they 
can  persuade  themselves  to  be  best  here  to  live  still  in  these 
rotten  tents,  open  to  all  sharp  winds  and  bitter  storms,  in 
these  ruinous  houses,  in  these  stinking  prisons,  I  mean 
our  bodies,  and  to  hate  death  as  it  were  a  venomous  and 
poisonous  serpent,  seeing  it  is  so  friendly  a  thing,  infer 
ring  a  great  sea  of  commodities  and  pleasures  ;  seeing  it 
is,  and  only  it,  the  finisher  of  our  filthy  and  painful  impri 
sonment,  a  consummation  of  our  labours  and  grievous  wars, 
and  arriving  at  the  safe  haven  and  end  of  our  peregrina 
tion,  a  laying  away  of  a  heavy  burden,  a  termination  of  all 
sickness,  an  evasion  of  all  dangers,  a  return  into  our 
country,  an  entrance  into  glory.  If  we  are  wise  let  us  be 
well  content  to  die,  and  cheerfully  give  a  farewell  to  this 
miserable  world,  continually  unquieted  with  troubles,  and 
troubled  with  uivquietness  ;  subject  to  sundry  evils,  and  the 


The  Troubled  Mans  Medicine.  49 

false  illusions  of  vain  fortune  ;  for  truly  it  hath  much  more 
l  than  honey ;  much  more  bitterness  than  sweetness. 
The  which  is  well  signified  by  this  fable  of  Homer  r — 
Jupiter,  saith  he,  sitting  in  heaven,  and  having  before 
him  two  great  tuns,  the  one  of  felicity,  the  other  of  misery, 
against  a  little  spoonful  of  happiness  poureth  out  a  great 
ladleml  of  unhappiness.  Meaning  thereby  that  fortune  and 
misfortune  among  men  do  not  equally  part  the  stake. 

Eschylus,  recounting  with  himself  the  continual  tossing 
and  turmoiling  of  men's  bodies  and  minds,  crieth  out  after 
this  sort:  Oh  how  unjust  are  those  men,  how  foolish,  that 
hate  death,  seeing  it  is  a  remedy  most  present  for  all  evils. 
and  the  chiefest  expeller  of  all  anxieties  ! 

Many  of  the  heathen,  for  this  cause,  thought  death  of  all 
things  most  to  be  desired.  How  much  more  ought  the 
same  to  be  embraced  of  us,  which  are  well  assured  b)  holy 
scripture  of  the  immortality  of  the  soul,  of  a  better  life  to 
come,  and  that  death  is  none  other  but  an  entrance  into  thai 
life  which  is  true,  permanent,  and  constant! 

Let  the  wicked  Sadducees,  which  deny  the  resurrection 
of  the  flesh,  take  heavily  their  death  ;  for  they  look  for  none 
other  life  after  this.  Let  us  which  are  sure  that  our  bodies 
shall  arise  again  freshly  renewed,  esteem  death  as  a  thing 
most  pleasant. 

Let  those  which  have  had  no  schoolmaster  but  Aristotle, 
who  affirms  death  of  all  terrible  things  to  be  most  terrible, 
fear  death. 

Let  us,  which  have  learned  of  St.  Paul,  that  to  die  is  a 
gain  ;  that  whether  we  live  or  die,  we  are  of  the  Lord  ; 
and  that  Christ  hath  died,  that  he  might  be  ruler  both 
over  the  quick  and  the  dead,  heartily  say,  with  David, 
Deliver,  O  Lord,  deliver  our  souls  out  of  prison,  that  they 
may  confess  thy  name. 

Besides  a  thousand  incommodities  and  displeasures  of 
this  present  slippery  life,  this  doth  also  accede,  that  our  sins 
daily  renewed,  augmented,  and  increased,  we  more  and  more 
provoke  the  Lord  to  ire.  And  the  innocency  of  lite,  if  we 
have  any,  is  wholly  endangered,  rather  than  the  which 
should  decay  St.  Paul  desired  to  die  ;  Better,  saith  he,  it  is 
for  me  to  die,  than  any  man  should  make  vain  my  glory. 

Therefore  let  us  not  love  the  world,  for  indeed  it  will  not 

love  us  very  much  if  we  are  true  Christians,   neither  the 

things  that  are  therein,  or  else  the  charity  of  the  Father 

cannot  abide  in  us ;  for  all  things  in  the  world,  which  is 

D  3 


50  Hugh. 

wholly  set  in  malice,  are  either  concupiscence  of  the  flesh, 
concupiscence  of  the  eyes,  or  pride  of  life. 

To  conclude,  if  death  were  only  an  abolisher  of  worldly 
displeasures,  it  were  a  thing  not  utterly  to  be  abhorred. 
But,  forasmuch  as  with  worldly  miseries  it  putteth  away 
those  that  are  spiritual,  and  further  leadeth  us  to  eternal 
blessedness,  why  should  we  not  much  wish  for  it,  covet 
and  desire  it  ? 

Curtius,  and  the  Decii  of  Rome,  affecting  the  vain  glory 
of  the  world,  vowed  themselves,  no  man  commanding,  will 
ingly  to  death.  And  shall  we,  Christians,  die  impatiently, 
whereby  we  may  attain  to  the  true  and  heavenly  glory,  God 
commanding  and  calling  us  ?  Or  shall  we,  rather,  following 
the  example  of  St.  Paul,  wish  for  the  dissolution  of  our 
bodies,  and  to  be  with  Christ  ? 

What  thing  in  the  world  is  of  such  excellency  that  it 
may  justly  so  allure  you,  being  a  wise,  and,  as  I  take  you, 
a  faithful  man,  that  you  should  be  loth  to  leave  it?  Riches? 
uncertain,  false,  and  vain,  the  use  whereof  is  vanity,  which 
shall  not  profit  you  in  the  day  of  obduction*  and  vengeance, 
to  be  short,  very  smoke. — Friends  ?  untrusty,  dissemblers, 
fools,  in  whom  is  no  health,  every  man  is  a  hypocrite,  and 
wicked,  and  every  mouth  hath  spoken  foolishness. — 
Parents  ?  you  shall  have  a  Father  in  heaven  wholoveth  and 
tendereth  you  more  than  these  earthly  parents. — Wife, 
brethren,  and  children  ?  you  shall  dwell  with  your  brother 
Christ,  who  loveth  and  careth  for  you  much  more  than  all 
those  care,  who  hath  spent,  not  his  money  or  other  external 
things  for  your  sake,  but  his  most  precious  blood.  So 
much  hath  he  esteemed  you,  so  vehemently  hath  he  loved 
you  before  the  beginning  of  the  world  ;  yea,  and  loveth  you 
still. — Pleasures?  you  shall  have  the  presence  of  God 
which  so  far  passeth  all  other  pleasures  as  the  brightness  of 
the  sun  excelleth  the  light  of  a  candle. — Honours?  vain 
and  inconstant,  for  all  things  here  are  vanity. — Your  body? 
a  corruptible  prison,  which  burdeneth  the  soul,  and  de- 
presseth  the  sense,  musing  on  many  things.  From  the 
which  prison  the  soul,  being  the  very  man  itself,  for  the 
body  is  but  a  case,  desireth  more  to  be  delivered  than  the 
prisoners  from  their  imprisonment  and  chains,  and  as  fer 
vently  covets  access  unto  God,  as  the  chafed  hart,  boiling 
with  heat,  desires  the  sweet  flowing  water. 

Is  it  your  country  ?  A  strange  country  ;  for  so  long  a* 
•  Trouble,  overwhelming. 


The  Troubled  Man's  Medicine,  51 

we  live  here  we  are  strange  from  Christ :  here  we  have  no 
permanent  city,  but  look  for  one  that  is  to  come. 

Here  we  are  aliens,  as  David  said,  none  otherwise  than 
all  our  forefathers ;  abiding  in  the  reign  of  the  tyrant  the 
devil,  that  is  to  say,  in  the  world  beset  with  a  thousand 
enemies.  First,  the  tbul,  crooked  serpent  himself  afar  off 
and  nigh,  by  fines  and  strokes,  with  all  kinds  of  weapons, 
never  ceaseth  endeavouring  to  oppugn  us. 

The  world  disquiets  us,  and  labours  still  to  subvert 
us ;  the  flesh,  as  much  as  lieth  in  him,  cowardly  betrays 
us,  and  aids  busily  the  aforesaid  enemies.  Now  poverty, 
now  riches,  and  care  of  things  gotten,  molest  us  night  and 
day.  \V  ith  how  many  grievous  sicknesses  are  men's  bodies 
vexed  !  What  injuries,  slanders,  despites,  usually  grieve 
us !  Now  we  must  prepare  ourselves  to  fight  with  avarice 
and  uncleanness  ;  now  with  ire,  ambition,  and  other  carnal 
vices.  To  be  short,  the  mind  of  man  is  beset  with  so  many 
enemies  that  scantly  is  he  able  to  resist. 

If  avarice  be  prostrate,  unlawful  lust  offers  us  battle. 
If  lust  be  subdued,  ambition  draws  his  sword.  If  ambition 
be  cast  down,  ire  provokes  us ;  pride  sets  in  his  foot, 
drunkenness  approaches,  envy  breaketh  concord,  emulation 
cutteth  amity  away.  I  will  not  speak  of  desperation,  of 
the  deaf  beating  of  consciences,  of  the  furies  of  the  mind, 
with  such  others,  which  with  horrible  enforcements  furi 
ously  assail  innumerable,  for  what  should  I  fight  with  the 
monster  hydra  ? 

Who  can  number  the  sands  in  the  sea?  or  the  stars 
fixed  in  the  high  heavens?  which,  I  think,  pass  not  much 
the  number  of  men's  enemies. 

Seeing,  therefore,  that  man  daily  suffereth  so  many 
persecutions  and  dangers,  should  we  desire  to  stand  still  in 
the  midst  of  our  enemies,  among  so  many  sharp  swords  ? 
or  shall  we  covet  by  death  quickly  to  flee  to  Christ,  our 
defender  and  helper  ?  Specially  seeing  that  Christ  himself 
instructeth  us,  and  saith,  "  Truly,  truly,  I  say  unto  you, 
that  you  shall  weep  and  lament.  The  world  shall  rejoice ; 
you  shall  be  sorry,  but  this  sorrow  of  yours  shall  be  turned 
into  gladness." 

Who  will  not  be  desirous  to  want  heaviness,  and  to  en 
joy  perfect  gladness?  When  this  sorrow  shall  be  turned 
into  gladness,  he  declares,  saying,  I  will  see  you  again,  and 
your  hearts  shall  be  joyful,  and  this  mirth  shall  no  man 


62  Hugh. 

take  from  you.  Therefore,  seeing  that  to  see  Christ  is  to  be 
glad ;  and  that  we  shall  not  be  glad  indeed  till  such  time 
as  we  shall  see  him,  what  blindness  or  rather  madness  is  it 
here  to  delight  in  pain,  tears,  and  pensiveness ;  and  not 
rather  to  covet  to  come  unto  the  joy  which  no  man  shall 
take  from  us ! 

Let  us  play  the  wise  men,  and  be  glad  at  the  vocation  of 
God,  to  leave  this  painful  peregrination,  to  depart  from  this 
labyrinth,  and  be  transferred  to  our  country,  and  to  our 
most  loving  Father's  house,  where  is  no  sickness,  no  sor 
rows,  no  weariness,  no  hunger,  no  cold,  no  labour,  no 
mourning,  no  jeopardies,  no  enmity,  no  care  ;  to  be  short, 
no  adversity  at  all ;  but  much  tranquillity  and  pleasure  that 
shall  ever  endure,  and  deep  quietness.  Where  we  shall  have 
for  false  riches,  true  inheritance ;  for  dissembling  friends, 
Abraham,  Isaac,  the  blessed  virgin  Mary,  Peter,  Paul,  and 
the  angels  of  God,  which,  as  the  proverb  is,  shall  ever  love. 
Whose  faithfulness  and  love  shall  never  be  changed  from 
us.  Who,  considering  these  things,  will  not  say  with  the 
prophet,  that  the  day  of  death  is  better  than  the  day  of 
birth  ?  Who  will  not  confess  that  he  which  dieth  in  the  Lord 
maketh  the  change  between  Glaucus  and  Diomedes,  that  is 
to  say,  receiveth  for  brass,  silver ;  and  for  copper,  pure  beaten 
gold? 

But  peradventure  you  will  say  unto  me,  Sir,  as  for  this 
world,  howsoever  it  be,  I  know  it,  and  of  its  good  things  I 
am  a  partaker,  but  whither  I  shall  go  hence  as  yet  I  know 
not,  nor  what  I  shall  have  after  this  life ;  therefore  to  leave 
a  certainty  for  a  thing  uncertain,  how  should  I  but  be  sorry? 

Hearken  then,  I  pray  you,  and  give  ear  a  little ;  and  I 
shall  declare  unto  you  by  God's  infallible  word,  both 
whither  you  shall  go  hence,  and  what  you  shall  have  after 
this  life.  The  body,  saith  Ecclesiastes,  shall  return  to  the 
earth,  from  whence  it  came,  and  the  soul  to  God  which 
gave  it,  Ecc.  xii.  The  souls  of  just  men  are  in  the  hands 
of  God,  and  the  torment  of  death  shall  not  touch  them. 
Many  mansions,  saith  Christ,  are  in  the  house  of  my 
Father ;  if  it  were  otherwise,  I  would  have  told  you.  I  go 
to  prepare  a  place  for  you,  and  if  I  go  to  prepare  a  place 
for  you,  I  will  come  again  and  take  you  to  myself,  that  you 
may  be  where  I  am,  John  xiv. 

Trust  therefore,  and  you  shall  be  sure  by  this  promise  to 
come  thither  where  Christ  is.  Every  man  that  heareth  the 


The  Troubled  Man's  Medicine.  53 

word  of  Christ,  and  believeth  in  him  that  sent  him,  hath 
life  everlasting.  He  cometh  not  into  judgment,  but  passeth 
from  death  to  life,  John  v. 

We  know,  saith  Paul,  that  if  the  earthly  house  of  this 
our  habitation  be  dissolved,  we  shall  have  a  building  of 
God,  a  house  not  made  with  man's  hands,  but  everlasting 
in  heaven,  2  Cor.  v.  That  dwelling,  doubtless,  shall  happen 
to  the  faithful,  which  Christ  of  his  great  mercy  promised  to 
the  thief,  with  these  most  comfortable  words,  This  day 
thou  shalt  be  with  me  in  paradise. 

Therefore  seeing  it  is  so,  that  the  souls  of  just  and  faith 
ful  men  are  in  the  hand  of  God,  as  you  are  assured  by 
scripture,  where  the  torment  of  death  shall  not  touch  them  ; 
seeing  Christ  hath  prepared  a  place  for  them,  and  that  they 
shall  dwell  even  there  as  Christ  himself  dwelleth  ;  seeing 
that  we  shall  have,  after  the  dissolution  of  these  our  earthly 
bodies,  an  everlasting  mansion  in  heaven,  doubt  no  more 
whither  you  shall  go  after  this  life,  but  be  ready ;  repent 
and  believe,  and  you  shall  enter,  accompanied  of  the  five 
wise  virgins,  into  the  joyous  marriage  mentioned  in  Matthew. 

What  the  faithful  shall  have  after  this  life,  St.  Paul  in 
the  I  Cor.  ii.  sufficiently  declares.  The  eye,  saith  he,  hath 
not  seen,  the  ear  hath  not  heard,  neither  the  heart  of  man 
hath  thought,  the  excellency  of  the  good  things  that  God 
hath  prepared  for  them  that  love  him. 

Again  to  the  Romans ;  The  passions,  troubles  and 
afflictions  we  suffer  here,  are  not  worthy  of  the  glory  which 
shall  be  revealed  in  us  in  the  time  to  come.  Thus  St.  Paul, 
who  was  rapt  into  the  third  heaven,  and  saw  secrets 
which  a  man  may  not  lawfully  speak,  hath  taught  you  what 
the  souls  of  good  men  shall  enjoy  after  this  life  ;  that  is 
glory,  and  such  excellency  of  pleasures,  as  the  senses  and 
understanding  of  man  cannot  comprehend. 

But  if  St.  Paul  had  spoken  nothing  of  the  matter,  yet  a 
reasonable  man  might  partly  conceive  the  great  and  invisi 
ble  things  that  good  men  shall  possess  in  the  other  life, 
from  these  present  things  little  and  visible.  Forasmuch  as 
our  vile  and  corruptible  bodies,  by  the  benignity  of  God, 
receive  so  many  commodities,  benefits,  and  pleasures,  of  the 
heavens,  the  earth,  and  the  sea  ;  of  the  light  and  darkness, 
of  heat  and  cold  ;  of  the  rain,  winds,  and  dew  ;  of  birds, 
beasts,  and  fishes  ;  of  herbs,  plants,  and  trees  of  the  earth  — 
to  be  short,  of  the  ministry  of  all  creatures,  serving  us  suc- 
sively  in  their  due  times,  whereby  they  may  alleviate  our 


54  Hn?h. 

weariness,  what,  how  great,  and  innumerable  shall  those 
be  which  he  hath  prepared  for  those  that  love  him,  in  the 
heavenly  country,  where  we  shall  see  him  face  to  face  ? 

If  he  do  so  much  and  so  great  things  for  us,  being  in 
prison,  what  shall  he  do  for  us  in  the  palace  !  Seeing  that 
the  works  of  God  are  so  great  and  innumerable,  wondrous 
and  delectable,  which  the  good  and  the  evil  both  receive, 
how  great  shall  those  be,  which  the  good  shall  re 
ceive  being  alone  !  Seeing  that  he  performeth  so  much  for 
his  friends,  and  his  enemies,  yet  being  together,  what  shall 
he  do  for  his  friends  separately  !  Seeing  that  he  comforteth 
us  so  much  in  the  day  of  tears,  how  much  shall  he  comfort 
us  in  the  day  of  marriage  !  Seeing  that  the  prison  con- 
taineth  such  things,  what  manner  of  things  shall  our  coun 
try  contain ! 

The  eye,  as  it  is  said  before,  hath  not  seen,  the  ear  hath 
not  heard,  nor  the  heart  of  man  can  think  the  excellency 
of  those  things,  which  God  hath  prepared  for  his  friends. 
According  to  the  great  multitude  of  his  magnificence,  is 
the  multitude  of  his  pleasantness,  which  he  hath  laid  up 
for  them  that  fear  him.  Therefore,  let  us  not  doubt  whither 
we  shall  go,  neither  what  we  shall  have,  being  faithful,  in 
the  other  world.  Forasmuch  as  we  may  certainly  know, 
not  by  scripture  only,  but  also  by  the  leading  of  natural 
reason.  Ail  such  doubt  put  away,  desire  we  most  heartily 
and  fervently  access  to  those  things  which  God  hath  pre 
pared  for  his  friends,  musing  some  such  godly  meditation 
as  is  this,  which  St.  Augustine  hath  in  his  soliloquies: 

"  The  heart  desireth  not  so  much,  O  Lord,  the  wells  of 
sweet  water,  HS  my  soul  desireth  to  be  with  thee.  My 
soul  hath  sorely  thirsted  for  thee,  O  Lord,  the  well  of  life. 
O  when  shall  I  come  and  appear  before  thy  glorious 
face  ?  O  well  of  life,  and  vein  of  living  waters,  when,  when 
shall  I  come  from  the  earth,  that  desert  without  way,  unto 
the  waters  of  thy  sweetness,  that  I  may  see  thy  virtue,  and 
satisfy  my  thirst  with  the  waters  of  thy  mercy  ?  I  am 
athirst,  O  Lord,  and  thou  art  the  well  of  life,  fill  me  with 
thy  waters,  I  beseech  thee.  I  do  thirst  for  thee,  O  Lord, 
the  living  God  ;  when  shall  I  come  and  appear  before  thy 
face  ?  Shall  I  never  see  that  day  ?  that  day,  I  mean,  of 
pleasantness  and  mirth ;  that  day  which  the  Lord  hath 
made,  that  we  might  be  glad  and  joyful  in  it?  O  day  most 
bright,  fair,  calm,  void  of  all  storms,  tempests,  and  trouble 
some  winds,  having  no  eventide  nor  falling  down  of  the 


The  Troubled  Man's  Medicine.  55 

sun,  in  the  which  I  shall  hear  the  voice  of  praise,  the  voice 
of  exultation  and  confession. 

,  "  In  the  which  day  I  shall  here  enter  into  the  joy  of  th« 
Lord  thy  God  ;  where  are  great,  inscrutable,  and  marvellous 
things,  whereof  there  is  no  number.  Enter  into  joy  with 
out  heaviness,  into  joy  which  containeth  eternal  gladness, 
where  shall  be  all  good  things  and  no  evil,  where  a  man 
shall  have  what  he  will,  and  nothing  that  he  will  not, 
where  life  shall  be  sweet  and  amiable,  where  shall  be  no 
enemy  impugning  us,  but  safe  security,  sure  tranquillity, 
quiet  jocundity,*  pleasant  felicity,  happy  eternity,  eternal 
blessedness — and  the  blessed  Trinity  ;  of  the  Trinity  the 
Unity,  of  the  Unity  the  Deity,  of  the  Deity,  blessed  fruition. 

O  joy  above  all  joys,  O  joy  passing  all  other,  O  joy 
besides  which  there  is  no  joy.  When  shall  I  enter,  that  I 
may  see  my  Lord  that  dwelleth  in  thee,  and  the  great  vision  ? 
What  is  it  that  hindereth  me  so  long?  alas,  how  long 
shall  it  be  said  to  me,  Where  is  thy  God,  and  where  is  thine 
expectation?  Art  not  thou,  O  Lord  God?  We  look  for 
Jesus  Christ,  who  shall  reform  the  bodies  of  our  humilia 
tion,  and  conform  them  to  his. 

"  When  shall  he  return  from  the  marriage,  that  he  may 
ead  us  to  his  marriage  ?  Come,  O  Lord,  and  tarry  not. 
Come,  sweet  Jesus,  come  and  visit  us  in  peace  ;  come  and 
bring  us  from  prison,  that  we  may  be  glad  before  thee  with 
perfect  hearts  ;  come,  Thou  which  art  desired  of  all  nations  ; 
show  thy  face,  and  we  shall  be  saved  ;  come,  my  own  light, 
my  Redeemer,  and  bring  my  soul  from  prison,  that  it  may 
confess  thy  name.  How  long  shall  I,  poor  wretch,  be  tost 
in  the  floods  of  my  mortality,  crying  to  thee,  O  Lord,  and 
thou  hearest  me  not?  Hear  my  cry,  I  beseech  thee,  from 
this  troublesome  sea,  and  bring  me  to  the  port  of  felicity. 

"  Oh  happy  are  they  which  have  passed  the  dangers  of  this 
jeopardous  sea,  and  have  attained  to  thee,  O  surest  haven. 
Happy,  thrice  happy  are  they  which  have  passed  from  the 
sea  to  the  banks  ;  from  banishment  to  their  country  ;  from 
prison  to  the  heavenly  palace,  where  they  rejoice  with  con 
tinual  quietness,  that  they  have  sought  by  many  tribula 
tions  !  O  happy,  and  happy  again,  which  are  eased  of  the 
burden  of  their  evils,  and,  being  sure  of  immarcessiblet 
glory,  inhabit  the  kingdom  of  comeliness !  O  everlasting 
kingdom !  O  kingdom  of  all  worlds,  where  is  light  that 
never  faileth,  and  the  peace  of  God  that  passeth  all  sense; 
•  Joy,  pleasant  mirth.  f  Unfading. 


56  Hugh. 

in  the  which  peace,  the  souls  of  saints  do  rest,  where  ever 
lasting  happiness  covereth  their  heads  with  joy  and  exulta 
tion.  Where  sorrow  and  mourning  can  have  no  place. . 
Oh  how  glorious  is  thy  kingdom,  good  Lord,  in  the  which 
thy  saints  do  reign,  clothed  with  light  as  it  were  with  a 
garment,  having  on  their  heads  crowns  of  precious  stones. 

"  O  kingdom  of  everlasting  blessedness,  where  thou,  O 
Lord,  the  hope  of  saints,  and  diadem  of  glory,  art  looked 
upon  of  thy  holy  ones,  face  to  face,  making  them  glad  on 
every  side,  in  thy  peace  that  passeth  all  sense.  There  is 
joy  without  end,  gladness  without  sadness,  health  without 
sickness,  mirth  without  sorrow,  increase  without  labour,  light 
without  darkness,  life  without  death,  all  good  things  with 
out  all  evil  things,  where  youth  never  waxeth  old,  where 
life  hath  no  end,  where  beauty  never  fadeth,  where  love  is 
never  cold,  where  joy  doth  never  decrease,  where  sorrow  is 
never  felt,  where  wailing  is  never  heard  ;  where  no  evil  is 
to  be  feared ;  for  there  the  highest  felicity  is  possessed. 
That  is  to  say,  ever  to  see  thy  face,  O  Lord  of  powers. 

Therefore,  happy  are  they  which  have  already  attained 
unto  such  joys.  Unhappy  are  we,  forasmuch  as  we  do  yet 
travel  in  a  strange  country  as  banished  men,  suspiring*  unto 
thee,  being  the  port  of  the  sea.  O  country,  O  our  sweet 
country  afar  off,  we  look  towards  thee  ;  from  this  unquiet 
ocean  we  do  salute  thee  with  tears  ;  we  desire  and  sue  to 
come  unto  thee.  O  Christ,  God  of  God,  the  hope  of  man 
kind,  our  refuge  and  virtue,  whose  light  afar  off  among  the 
dark  clouds,  over  the  stormy  seas,  as  the  beam  of  a  star  of 
the  sea,  doth  irradiate  our  eyes,  that  we  may  be  directed  to 
the  safe  haven — govern  our  ship  with  thy  right  hand,  and 
with  the  sternf  of  thy  cross,  lest  we  perish  in  the  floods, 
lest  the  tempests  of  the  sea  drown  us,  lest  the  depth  swal 
low  us  up.  With  the  hook  of  thy  cross,  draw  us  unto  thee 
from  this  tempestuous  sea.  O  thou,  our  only  comfort,  whom 
we  see  afar  off,  as  the  Morning  Star,  and  the  Sun  of  just 
ice,*  with  our  eyes  scant  able  to  weep  any  longer.  Unto 
thee,  standing  upon  the  bank,  and  looking  for  us,  we  thy 
redeemed,  we  thy  banished  men,  whom  thou  hast  bought 
again  with  thy  precious  blood,  do  cry. 

"  Thou,  O  Lord  of  health,  art  hope  of  all  coasts  of  the 
earth,  afar  off,  and  in  the  sea.     We  do  waver  in  the  trou 
blous  surges,  O  most  bountiful  Lord,  behold  our  jeopardies; 
save  us,  sweet  Lord,  for  thy  name's  sake  ;  grant  us  that  we 
•  Desiring  fervently.  t  Helm.  $  Righteousness. 


The  Troubled  Man's  Medicine.  57 

may  so  keep  a  mean  betwixt  Scylla  and  Charybdis,  that  we 
may  eschew  both  the  dangers,  and  happily  come  to  port, 
our  ship  and  our  merchandise  safe."  (Aug.  Solil.  cap.  xxxv.) 

Let  us,  I  say,  now  and  then,  all  hate  of  death  excluded, 
muse  some  such  godly  meditation,  earnestly  desiring  of 
God,  not  temporally  to  live,  but  to  die  ;  not  to  continue 
here  in  banishment  among  our  enemies,  but  to  be  delivered, 
and  dwell  in  our  country  with  Christ;  not  to  endure  here 
in  these  dangerous  wars,  but  through  death  to  come  unto 
peace  most  pleasant. 

Yet,  peradventure  one  scruple  is  left  behind  •  that  trou- 
bleth  your  conscience,  and  suffereth  not  your  mind  as  yet 
to  be  quiet.  You  will  say  unto  me,  "  Sir,  I  remember 
that  among  many  things,  I  heard  you  say  that  the  souls  of 
just  men  are  in  the  hands  of  God,  and  the  torment  of  death 
shall  not  touch  them.  I  am  not  just,  no,  not  so  much  as  a 
dream  or  a  shadow  of  a  just  man,  but  rather  a  sinner  most 
miserable,  who  have  been  accustomed,  even  from  my  young 
age,  to  heap  vice  upon  vice,  and  with  detestable  transgres 
sion  continually  to  exasperate  my  Lord  God.  Wherefore, 
the  judgment  of  scripture,  and  not  without  a  cause,  trou- 
bleth  my  conscience,  causeth  it  to  fear,  condemneth  it,  and 
pulleth  it  in  pieces.  All  offences,  says  it,  shall  be  gathered 
together,  and  all  those  that  work  iniquity,  they  shall  be 
sent  into  the  furnace  of  fire,  where  shall  be  mourning 
and  gnashing  of  teeth,  Matt.  xiii.  Again,  they  which  have 
done  well  shall  go  into  everlasting  life,  they  that  have  done 
evil  into  everlasting  fire,  Matt.  xxv.  Neither  adulterers, 
forriicators,  robbers,  covetous  persons,  nor  worshippers  of 
images,  with  such  other,  shall  inherit  the  kingdom  of  God, 
1  Cor.  vi.  This  is  the  sentence  of  God's  word,  this  repelleth 
me  from  his  kingdom  and  from  paradise,  whereof  you  made 
mention  ;  this  maketh  me  afraid,  and  with  shame  utterly 
putteth  me  back  ;  this  confoundeth  me,  and  chaseth  me 
clean  away." 

Doubtless,  you  do  very  well,  in  that  you  confess  your 
own  uncleanness.  For  if  that  any  o:'  us  should  say  that 
we  have  not  offended,  we  should  deceive  ourselves,  1  John  i. 
All  men  have  swerved,  and  are  made  unprofitable,  neither 
is  there  any  that  doeth  good,  no,  not  one,  Rom.  iii.  We 
have  wandered,  verily,  all  of  us,  as  it  were  sheep,  every  one 
after  his  own  way,  Isa.  liii.  being  servants  unprofitable,  and 
by  nature  the  children  of  wrath,  neither  is  any  good,  God 
only  excepted,  Matt,  xix,  Wherefore,  in  his  sight  no  man  shall 


55  Hugh. 

be  able  to  justify  himself,  nor  yet  to  abide  him,  if  he  observe 
our  iniquities,  for  in  his  sight  the  very  stars  are  not  clean  ; 
but  what  then  ?  shall  we,  being  brought  to  this  strait,  cow 
ardly  despair?  God  forbid.  Well,  what  shall  we  do? 
Whither  shall  we  flee?  Where  is  our  refuge  ?  Let  us  flee 
unto  Christ,  as  unto  a  sure  sanctuary,  safe  refuge,  and 
puissant  defender.  Unto  Christ !  How  dare  we  be  so 
bold,  whose  precepts  we  have  never  obeyed,  whose  laws 
we  have  seldom,  or  never  kept,  whom  we  have  disdained 
to  love  again,  notwithstanding  that  he  hath  ever  been  our 
lover  most  faithful  and  true?  He,  being  full  of  mercy, 
calleth  us  unto  him  of  his  own  accord.  Come  hither  to 
me,  saith  he,  all  you  that  labour  and  are  laden  with  sin,  and 
I  shall  refresh  you,  Matt.  xi. 

Let  us  be  bold  therefore  to  sue  to  his  mercy  ;  and  of  his 
holy  oracles,  which  are  written  for  our  consolation  and 
learning,  let  us  require  comfort.  For  they,  such  is  the 
virtue  of  them,  can  easily  erect  men's  minds,  and  quiet 
troubled  consciences  ;  they,  as  most  wholesome  medicines, 
shall  give  us  present  health  ;  they  shall  pronounce  mercy 
to  the  penitent  sinner,  and  pardon  to  the  captives ;  they 
shall  declare  us  to  be  no  more  under  the  rigour  of  the  law, 
but  under  grace  and  mercy  ;  they  shall  teach  us  that  God 
is  pacified,  and  that  our  sins  are  forgiven  us  for  his  Son's 
sake.  You  are  freely  justified,  saith  Paul,  by  grace  through 
the  redemption  that  is  in  Jesus  Christ,  whom  God  hath  set 
forth  to  be  the  obtainer  of  mercy  through  faith  in  his 
blood,  to  declare  his  righteousness,  for  the  remission  of  sins 
that  are  gone  before,  in  the  sufferance  of  God,  to  declare  his 
righteousness  in  this  time,  that  he  may  be  righteous,  and 
the  justifier  of  him  which  is  of  the  faith  of  Jesus  Christ, 
Rom.  iii. 

By  grace,  as  he  saith  to  the  Ephesians,  we  are  saved 
through  faith,  and  that  not  of  ourselves,  it  is  the  gift  of 
God,  and  that  not  of  our  own  works,  lest  any  man  should 
glory,  Eph.  ii.  Wherefore,  seeing  it  is  so,  that  we  are 
freely  justified  by  faith  in  Christ  Jesus,  we  shall  have  no 
just  cause  to  despair,  but  rather  to  be  at  peace  with  God, 
through  Christ,  by  whom  we  have  entrance  into  this  grace 
wherein  we  do  stand  ;  yea  and  to  glory  in  the  hope  of  the 
sons  of  God,  Rom.  v. 

Scripture  saith  not,  Happy  are  those  that  sin  not ;  but, 
Happy  they  whose  sins  <»re  hidden,  and  whose  iniquities 
are  forgiven.  Yea,  and  to  him  which  worketh  not,  yet 


The.  Troubled  Man's  Medicine.  59 

believeth  in  Him  that  justifieth  the  wicked,  faith  is  imputed 
to  him  for  justice,  according  to  the  purpose  of  the  grace  of 
God,  Rom.  iv. 

Doubtless,  if  our  justification  should  depend  on  the  in- 
nocency  of  our  own  lives,  we  should  perish,  how  many  soever 
we  are,  Rom.  viii.  But  seeing  that  God  who  is  rich  in 
mercy,  for  the  great  love  that  he  hath  loved  us  with,  when  we 
were  dead  by  sin,  and  hath  quickened  us  with  Christ,  and 
that  not  of  our  deserving,  lest  any  man  should  glory,  Eph.  ii. 
but  by  the  mere  grace  of  God,  purchased  by  the  blood  of 
Christ,  which  is  made  our  redemption,  our  justice,  our  pru 
dence,  and  sanctification,  1  Cor.  i.  why  should  we  not,  being 
penitent  and  faithful,  laying  our  sins  upon  his  back,  who 
hath  taken  away  our  diseases,  and  hath  carried  with  him 
our  infirmities,  Isa.  liii.  and  further  putting  him  in  remem 
brance  of  his  promise  made  to  sinners,  both  by  his  prophets 
and  his  apostles — boldly  call  on  his  mercy  for  his  Son's 
sake  ?  Especially  considering  that  he  is  much  more  prone 
of  his  own  nature  to  forgive,  than  we  are  to  ask  forgiveness, 
yea,  and  because  that  you  do  partly  mistrust  him,  methinks 
I  should  hear  him,  being  somewhat  angry,  sweetly  expos 
tulate  with  thee,  after  this  sort : 

"  What  now,  my  dear  child  ?  Why  ceaseth  not  thy  spirit 
at  the  last  to  be  afflicted  ?  Who  dost  thou  think  that  I  am? 
A  cruel  tyrant,  or  else  of  mercies  the  Father,  and  of  all  con 
solation  ?  2  Cor.  i.  The  God,  long  suffering,  and  of  much 
mercy  ?  "  Art  not  thou  taught  by  my  Son  Jesus  to  call  me 
thy  Father  ?  Matt.  vi.  Have  not  I  promised  by  my  prophet 
Jeremiah  that  I  would  be  thy  Father,  and  thou  shouldest 
be  my  son  ?  Why  dost  thou  not  therefore  ask  me  forgive 
ness,  well  hoping  for  pardon?  Who  is  it  of  you,  although 
you  are  evil,  that  will  not  forgive  his  son,  lamenting  his 
faults,  being  suppliant,  desiring  pardon,  and  promising 
amendment,  notwithstanding  that  he  hath  provoked  him 
to  anger  a  hundred  times?  And  thinkest  thou  that  I, 
which  am  the  Father  of  mercies,  of  whom  all  fatherliness 
in  heaven  and  in  earth  is  named,  which  possess  the  riches 
of  goodness,  patience,  and  longanimity,  am  not  to  be  ready 
to  forgive  my  children  truly  repenting?  Rom.  ii. 

"  Be  of  good  comfort,  my  child,  be  of  good  comfort,  mis 
trusting  not  my  mercy,  which  surpasseth  not  only  man's 
mercy,  how  great  soever  it  be,  but  my  own  works  also. 
Judgment  without  mercy  shall  they  feel,  whose  hearts  are 
obdurate,  hardened,  and  will  not  repent;  which  delight 


60  Hugh. 

still  in  their  sins,  and  will  never  leave  their  wickedness ; 
which  contemn  my  word,  and  trust  me  not ;  from  them, 
indeed,  health  must  needs  be  far  away.  But,  as  for  thee, 
repent,  and  the  kingdom  of  heaven  shall  draw  nigh, 
Matt.  iii.  Trust,  and  thy  faith  shall  save  thee,  Matt.  ix. 

"  For  as  Moses  hath  exalted  the  serpent  in  the  desert,  so 
hath  my  Son  been  exalted,  that  every  man,  believing  in 
him,  might  be  saved,  and  have  life  everlasting,  John  iii. 

"  I  would  have  all  men  to  be  saved  and  no  man  to  perish, 
I  Tim.  ii.  my  fashion  is  ever  to  raise  him  up,  lest  he  perish 
utterly,  which  is  cast  down.  It  is  not  my  will,  believe  me, 
that  one  of  these  little  ones  be  cast  away,  whom  I  have  ever 
loved  so  well  that  I  would  vouchsafe  to  give  my  only  Son 
for  them,  Matt,  xviii.  But  thy  trespasses  are  great,  where 
fore  thou  art  not  persuaded  to  trust  in  my  mercy. 

"  Christ  Jesus  came  into  the  world  to  save  sinners,  1  Tim.  i. 
He  is  thine  Advocate,  and  an  atonement  for  thy  sins,  and 
not  for  thine  only,  but  for  the  sins  of  the  whole  world, 
1  John  ii.  He  came  to  call  transgressors,  not  the  just,  and 
to  save  that  which  was  lost,  Matt.  ix. 

"  I  am,  dear  son,  I  am  he  that  putteth  away  thy  sins 
for  myself,  and  will  give  my  glory  to  none  other.  Suppose 
thy  sins  be  as  red  as  scarlet,  they  shall  be  made  as  white 
as  snow ;  I  have  scattered  them  as  clouds,  and  as  mists  have 
dispersed  them.  Turn  to  me,  for  I  have  redeemed  thee. 
Such  is  my  facility,  so  gentle  I  am,  such  is  my  benignity, 
so  great  is  my  mercy,  which  thy  most  loving  brother  and 
Advocate,  Christ,  that  washed  thee  from  thy  sins  in  his 
blood,  hath  purchased,  continually  praying  for  thee.  Why 
dost  thou  not  open  the  examples  of  my  word,  as  a  table,  or 
glass,  wherein  thou  mayest  well  learn  how  exorable  I  am, 
how  ready  and  willing  to  forgive  ?  Consider  with  thyself 
how  heinous  faults  I  have  pardoned  them,  Jer.  iii.  Go  to, 
therefore,  be  of  good  cheer,  lift  up  thine  eyes,  mistrust  me 
no  longer,  turn  to  me  and  thou  shalt  be  saved,  Isa.  xlv. 
Commend  thy  spirit  into  my  hands,  and  the  prince  of  this 
world  shall  have  nothing  to  do  with  thee,  for  by  me,  the 
Lord  of  truth,  thou  art  truly  redeemed."* 

Who,  hearing  these  words  of  his  heavenly  Father,  as 
they  are  His  words  indeed,  so  sweetly  alluring  him,  so 
earnestly  comforting  him,  so  pleasantly  drawing  him  to 

•  Some  other  arguments  are  used  which  have  been  already  given, 
p.  33  and  34. 


The  Troubled  Man's  Medicine.  61 

himself,  will  any  more  doubt  of  his  mercy  ?  Despair  you 
not  utterly,  dear  friend,  nor  yet  be  you  sorrowful  for  any 
thing;  but  if  your  false  enemy  the  devil  approach,  objecting 
against  you  the  multitude  and  grievousness  of  your  sins, 
turn  to  God,  and  say  unto  him,  Turn  away  thy  face  from 
my  sins,  good  Lord,  and  look  on  the  face  of  thy  Christ  Jesus. 
Thy  sins,  saith  your  enemy,  in  number  pass  the  sands 
of  the  sea.  Answer,  The  mercy  of  God  is  much  more 
plenteous. — How  canst  thou  hope  for  the  reward  of  justice, 
being  altogether  unjust?  Christ  Jesus  is  my  justice.— 
Shalt  thou,  being  covered  with  sins,  enter  into  rest  with 
Peter  and  Paul  ?  Nay,  but  with  the  thief,  who  heard  on 
the  cross,  This  day  thou  shalt  be  with  me  in  Paradise. — 
How  hast  thou  this  trust,  who  never  didst  good  ?  I  have 
a  good  Lord,  an  exorable  Judge,  and  a  gracious  Advo 
cate. — Thou  shalt  be  drawn  to  hell.  My  head  is  in  heaven 
already,  and  from  it  the  inferior  members  cannot  be  se 
vered. — Thou  shalt  be  damned.  Thou  art  a  false  accuser, 
no  judge  ;  a  damned  spirit,  no  condemner. — Many  legions 
of  devils  do  wait  for  thy  soul.  I  should  despair  indeed  if  I 
had  not  a  Defender,  which  hath  overcome  your  tyranny. — 
God  is  unjust  if  he  give  for  evil  deeds  everlasting  life.  He 
is  just  and  keepeth  his  promise,  and  I  have  already  ap 
pealed  from  his  justice  to  his  mercy. — Thou  dost  flatter 
thyself  with  vain  hope.  The  truth  cannot  lie ;  to  make 
false  promises  belongeth  unto  thee. — What  thou  leavest 
here  thou  seest,  but  what  thou  shalt  have  thou  seest  not. 
Things  which  are  seen  are  temporal,  but  things  which  are 
not  seen  are  eternal. — Thou  goest  hence  laden  with  evil 
deeds,  and  naked  of  all  good  works.  I  shall  desire  God  to 
exonerate  me  of  mine  evils,  and  to  cover  me  with  his  good 
ness. — God  heareth  no  sinners.  Yet  he  heareth  them  that 
repent,  and  for  sinners  he  died. — Thy  repentance  is  too 
late.  It  was  not  too  late  for  the  thief. — The  thief  had  a 
stedfast  faith,  thine  is  wavering.  I  desire  God,  that  he 
will  increase  my  faith. — Thou  dost  falsely  persuade  thyself 
to  find  God  merciful,  which  punisheth  thee  with  pains  after 
this  sort.  Herein  he  playeth  the  part  of  a  gentle  physi 
cian. — Why  would  he  that  death  should  be  so  bitter?  He 
is  the  Lord,  he  willeth  nothing  but  that  which  is  good. 
And  why  should  I,  a  servant  unprofitable,  refuse  to  suffer 
that  which  the  Lord  of  glory  hath  suffered? — It  is  a  misera 
ble  thing  to  die.  Blessed  be  the  dead  that  die  in  the 
Lord. — But  the  death  of  sinners  is  most  wretched.  He  is 


62  Hugh. 

no  longer  a  sinner  which  hath  acknowledged  his  fault, 
with  repentance  and  hope  of  mercy. — Thou  shall  leave  this 
world.  I  shall  go  from  painful  banishment  into  my  coun 
try. — Look  what  a  heap  of  good  things  thou  leavest  behind 
thee.  Yet  a  great  deal  more  evil. — Thou  leavest  thy 
riches.  They  are  the  world's,  I  do  carry  all  that  is  mine 
away  with  me. — What  canst  thou  carry  with  thee?  thou 
hast  nothing  that  is  good.  That  is  truly  mine,  mine  own, 
that  Christ  hath  freely  forgiven  me. — Thou  must  forsake 
thy  wife  and  thy  children.  They  are  the  Lord's,  I  do  com 
mend  them  to  him. — It  is  a  hard  thing  to  be  drawn  from 
thy  dearly  beloved.  They  shall  shortly  follow  me. — Thou 
art  plucked  from  thy  pleasant  friends.  I  hasten  to  friends 
more  pleasant. 

Thus  thou  are  taught,  not  to  give  place  to  the  devil, 
endeavouring  to  overthrow  thee,  but  boldly  to  repel  every 
dart  that  he  can  hurl  at  thee.  Neither  let  the  care  for  thy 
friends,  wife,  and  children,  trouble  thee,  mistrusting  not 
but  God  shall  provide  as  well  for  them,  and  peradventure 
better,  in  thine  absence,  than  he  did  in  thy  life-time.  For 
thou  must  consider  that  thine  own  power  hath  not  all  this 
while  sustained  thee  or  them,  and  procured  things  neces 
sary,  but  God,  in  whom  we  live,  move,  and  are,  hath  done 
it.  God,  which  feedeth,  nourisheth,  and  saveth  both  man 
and  beast,  which  royally  clotheth  the  grass  in  the  field, 
covereth  the  heavens  with  clouds,  careth  for  the  birds  of 
the  air,  and  prepareth  meat  for  the  very  chickens  of  the 
ravens,  shall  much  more  regard  thy  friends,  being  his 
people,  confessing  his  name. 

Call  to  remembrance  how  mercifully  he  provided  for 
the  poor  widow  and  her  children,  spoken  of  in  2  Kings  iv. 
By  the  benignity  of  God,  this  poor  woman  with  her  children 
was  much  better  provided  for  after  the  death  of  her  hus 
band,  though  he  were  a  holy  man,  than  she  was  before. 
God  is  even  the  same  God  now  that  he  was  then,  and  can 
do  as  much  for  Christian  men  now,  in  these  days,  as  he 
could  then  for  the  Jews.  And  he,  doubtless,  if  thou  fear 
him,  will  regard  thy  wife,  children,  and  friends,  no  less  than 
he  did  the  wife  and  children  of  this  prophet. 

Further,  call  to  remembrance  how  that  they,  many  times, 
who  are  left  of  their  friends  rich,  and  in  great  honours, 
are  after  brought  to  poverty,  yea,  and  to  the  beggar's  staff. 
On  the  other  side,  that  they  which  are  left  poor  and  beg 
garly  of  their  friends,  at  the  length  come  to  great  riches 


The  Troubled  Man's  Medicine.  63 

authority,  and  honour.  Wherefore  I  do  think,  as  I  oft  have 
said,  not  I,  but  the  prophet,  that  both  riches  and  poverty 
come  of  God.  And  that  men  shall  have  what  it  shall  please 
God  to  give  them.  Yet  I  will  not  blame  an  honest  provision 
for  men's  children.  Therefore  commit  them  to  God,  for  they 
are  his,  let  them  cast  their  care  on  the  Lord,  and  he  by  his 
promise  shall  nourish  them. 

And  to  you  that  are  his  friends  here,  to  you  I  speak. 
What  meaneth  this  your  heaviness?  Why  do  you  sorrow 
after  this  sort ;  to  what  purpose  do  you  trouble  yourselves 
with  weepings?  why  do  ye,  as  it  were  in  a  manner  draw 
into  dispute  the  will  of  God  with  your  unjust  complaints? 
Do  ye  think  him  to  be  a  meet  matter  of  lamenting,  sor 
rowing,  and  wailing,  because  he  is  delivered  from  dangers 
to  safety,  from  bondage  to  liberty,  from  diseases  to  immor 
tality,  from  earthly  things  to  heavenly,  from  men  to  the 
company  of  God's  angels?  Wherein  hath  he  offended  you, 
that  you  so  envy  the  good  which  hath  befallen  him  ?  If 
ye  do  not  envy,  what  needs  all  tkese  tears  ?  I  am  sure  if  ye 
knew  to  what  felicity  he  is  going,  you  would  banquet,  and 
be  joyful,  at  the  least  if  ye  love  his  welfare. 

Christ  said  to  his  disciples,  when  they  were  sad  that  he 
would  depart,  If  ye  loved  me  you  would  be  glad,  forasmuch 
as  I  go  to  my  Father.  Wherein  he  declared,  that  we  ought 
not  to  be  sad,  but  joyful,  at  the  departure  of  our  friends  from 
hence.  What,  I  pray  you,  shall  you  lose  by  the  death  of 
your  friend,  but  that  he  shall  be  out  of  your  sight,  and  that 
but  a  time?  nevertheless  you  may  at  all  times,  in  the  mean 
space,  in  your  minds  and  memories,  see  him,  talk  with 
him,  and  embrace  him.  Mourn  no  more  for  him,  for  he 
offers  you  no  cause  of  mourning,  but  if  ye  will  needs 
mourn,  mourn  for  yourselves,  in  that  ye  are  are  not  so 
nigh  the  port  of  our  sweet  country,  flowing  with  milk  and 
honey,  as  he  is.  This  mourning  is  more  fit  for  the  Scy 
thians,  and  such  other  barbarous  people  who  know  not  the 
condition  of  faithful  souls,  than  for  you  which  know,  or 
might  all  this  while  have  learned. 

Let  them,  I  pray  you,  weep  and  howl  like  brutes,  let  them 
cut  their  ears  and  noses  as  they  were  wont  to  do,  at  the 
death  of  their  friends.  Let  us  be  joyful.  Let  Admetus, 
Orpheus,  and  such  other  infidels,  mourn  at  the  death  of 
their  friends,  and  require  them  again  of  Proserpine.  Let 
not  us  require  our  friends  of  God  again,  though  we  might 


64  Hugh. 

have  them,  since  it  must  be  with  the  loss  of  their  wealth 
and  prosperous  being. 

Were  you  not  to  be  counted  unreasonable,  and  to  your 
friend  no  friend,  if  you  should  require  him  to  dine  or 
dwell  with  you,  having  nothing  in  your  house  but  horse- 
bread,*  and  stinking  water,  where  he  may  go  to  a  friend 
more  faithful  than  you  are,  and  have  at  all  times  all  kinds 
of  dainties  ?  And  will  you  be  counted  reasonable,  who 
would  by  your  wills  hinder  this  your  friend,  going  to  the 
house  of  his  most  faithful  friend  Christ,  where  he  shall  have 
heavenly  dainties,  and  meat  of  the  holy  angels,  in  compa 
rison  of  which,  your  cheer  Is  worse  than  horsebread  and 
stinking  water  indeed.  Mourn  no  more  for  him,  I  say,  but 
be  glad  that  your  friend  shall  attain  to  such  felicity. 

What  other  thing  is  it  for  us  Christians  to  mourn  at  the 
death  of  our  friends,  than  to  give  an  occasion  to  the  infidels 
to  reprehend  and  accuse  us,  forasmuch  as  we  do  deny 
the  thing  in  deed,  that  we  do  profess  with  our  mouths  ?  For 
in  words  we  say  that  the  soul  of  man  is  immortal,  and  that 
there  is  another  life  better  than  this.  In  our  mourning  we 
seem  to  show  ourselves  to  be  of  another  opinion. 

What  profit  is  it,  I  pray  you,  to  pronounce  virtue  in 
words,  and  in  deeds  to  destroy  the  truth  ?  St.  Paul  doth 
reprove  and  blame  them  which  are  heavy  in  the  departure 
of  their  friends,  saying,  I  would  not  have  you  ignorant,  O 
brethren,  as  touching  them  that  sleep,  that  ye  be  not 
sad,  as  others  that  have  no  hope.  It  belongeth  to  them  to 
weep,  and  to  be  sorry  at  the  death  of  their  friends,  which 
nave  no  hope  of  another  life  to  come,  and  not  to  us  which 
believe  that  our  souls  are  immortal,  and  that  our  bodies 
shall  arise  again.  Mourn  no  more  for  him  therefore,  but 
prepare  and  make  ready  yourselves  to  follow  him,  living 
virtuously,  for  that  ye  know  not  the  day  or  hour. 

Now  to  you  again,  my  friend.  See  that  you  are  joyful  in 
God,  and  let  not  this  short  affliction  of  your  body  disquiet 
your  mind.  But  sauce  it  rather,  and  make  it  pleasant  with 
the  hope  of  everlasting  blessedness,  remembering  that  as 
you  shall  be  quickly  delivered  from  this  sickness,  so  you 
shall  no  more  hereafter  be  subject  to  any  sorrows,  pains,  or 
pensiveness.  It  should  never  grieve  a  man  to  fare  evil  at 
dinner,  knowing  that  he  shall  have  a  supper  most  dainty 

*  Bread  made  of  beans  and  other  coarse  sorts  of  grain,  for  the  food 
of  horses. 


The,  Troubled  Man's  Medicine.  65 

and  delicate.  When  your  pangs  shall  be  most  urgent,  set 
this  saying  of  St.  Paul  before  your  eyes,  Things  which 
are  seen,  and  that  we  suffer  here,  are  temporal,  and  last  for 
a  while,  but  things  which  are  not  seen,  and  that  we  shall 
have,  are  eternal.  In  hope  therefore  of  these  eternal 
things,  willingly  compose  your  body  to  sleep,  for  so  this 
corporeal  death  is  named  in  scripture.  The  patriarchs  were 
ever  said  to  have  slept  with  their  fathers,  when  they  died, 
and  not  without  a  cause,  for  that  our  bodies  shall  arise 
again  in  the  last  day,  as  though  it  were  from  a  sleep  indeed. 
At  the  blowing  of  a  trumpet,  saith  Paul,  the  dead  shall  rise 
uncorrupt ;  and  from  heaven,  saith  the  same  Paul,  we  look 
for  our  Lord  Jesus  Christ,  which  shall  transform  our  vile 
bodies,  and  conform  them  to  his  glorious  body.  If  we 
believe  that  Jesus  died  and  rose  again,  even  so  those  also 
which  are  asleep  through  Jesus,  shall  God  bring  with  him, 
1  Thess.  iv.  Oh  !  bringing  most  blessed,  goodly,  and  plea 
sant,  when  the  bodies  that  now  are  sown  in  corruption,  shall 
arise  in  uncorruption.  That  now  are  in  dishonour,  shall 
rise  in  glory.  That  now  are  sown  in  weakness,  shall  rise 
in  power.  That  now  are  sown  natural  bodies,  shall  rise 
spiritual.  When  these  corruptible  shall  put  on  incorrup- 
tion,  and  these  mortal  shall  put  on  immortality ;  death  is 
clearly  swallowed  up  in  victory,  1  Cor.  xv. 

Oh  how  joyous  shall  that  day  be  to  the  faithful !  when 
men's  bodies,  made  like  to  the  body  of  Christ,  shall  inhabit 
the  kingdom  which  God  hath  prepared  for  those  that  fear 
him,  before  the  beginning  of  the  world,  where  they  shall 
have  joy  and  everlasting  gladness,  whereas  they,  being  like 
to  the  angels  of  God,  shall  shine  as  the  sun  in  the  king 
dom  of  their  Father. 

At  the  last,  sweet  friend,  forasmuch  as  I  have  declared 
unto  you  that  all  men  must  die,  and  that  when  it  shall 
please  God. — Further,  that  in  dying  we  do  no  other,  but  as 
all  the  saints,  yea,  and  Christ  himself,  hath  done,  with 
whom  we  shall  rise  again.  And  that  death  is  but  a  due 
repaying  of  things,  that  were  for  a  time  liberally  lent  us  ; 
to  the  earth  our  bodies,  and  our  souls  to  God  our  most 
bountiful  Father.  That  nothing  here  is  of  such  excellency, 
that  it  should  allure  a  wise  man,  and  him  that  hopeth  for 
another  life  to  come,  to  tarry  long  with  it ;  that  good  men 
have  ever  desired  to  die,  and  to  be  with  God,  forasmuch 
as  death  is  the  end  of  all  miseries,  the  finisher  of  all  sor 
rows,  and  an  entrance  into  perpetual  bliss. 
HUGH.  E 


66  Hugh. 

Further,  in  that  I  have  declared  unto  you  whither  you 
shall  go,  and  what  you  shall  have  after  this  life,  and  that 
God  most  mercifully  hath  forgiven  you  your  sins,  for  that 
you  are  repentant  and  faithful,  and  that  he  will  provide  for 
yours,  if  they  fear  him,  as  well  or  better  than  he  did  in 
your  days. 

Finally,  that  this  body  of  yours  shall  rise  again  from  the 
earth  gloriously  in  the  last  day,  through  his  power  that 
gave  its  first  fashion — for  that  these  things  are  so.  I 
say,  quiet  your  mind,  and  prepare  yourself,  as  doth  the  swan 
with  song  of  heart  and  pleasure,  to  die,  and  to  the  accom 
plishment  of  God's  will,  all  fear  of  death  being  excluded. 

Think  only  of  immortality,  being  willing  and  glad  to 
depart  hence  to  God  that  calleth  you.  Which,  as  the  ser 
vants  of  God  should  always  be  ready  to  do,  so  at  this  time 
most  ready,  forasmuch  as  this  miserable  world,  beset  with 
the  horrible  tempests,  storms,  and  troublesome  whirlwinds 
of  all  kinds  of  evil,  beginneth  to  decay. 

Moreover,  as  grievous  things  have  already  befallen  to 
nations,  so  more  grievous  things  are  to  be  looked  for,  in 
that  sin  daily  increaseth  among  men  more  and  more,  pro 
voking  the  justice  of  God.  Therefore,  I  cannot  but  think 
it  a  great  gain  quickly  to  depart  hence.  If  the  posts  of 
the  house  were  perished,  and  the  trembling  roof  should 
threaten  ruin  to  be  at  hand,  would  you  not,  being  in  health, 
depart  with  all  speed  ?  If  a  troublesome  and  stormy  tem 
pest  suddenly  risen  on  the  sea,  should  threaten  plain 
shipwreck,  and  the  drowning  of  you  and  your  company, 
would  you  not  make  haste  to  the  port  ? 

Lo,  the  world  decayeth,  and  the  end  of  things  threateneth 
plain  falling  down  ;  and  shall  not  you  give  thanks  to  God, 
and  for  your  own  part  be  glad  that  you  shall  be  delivered 
in  time,  from  such  ruins,  plagues,  and  tempests  as  hang 
over  the  heads  of  men  ? 

Think,  sweet  friend,  I  beseech  you,  and  think  again, 
that  so  long  as  we  are  here,  we  are  very  strangers ;  and 
that  we  ought  chiefly  to  embrace  that  hour,  which  shall 
appoint  every  one  of  us  to  his  own  house,  and  restore  us, 
delivered  from  all  snares  of  the  world,  to  paradise,  and  the 
heavenly  kingdom. 

Who,  being  in  a  strange  country,  will  not  covet  to  re 
turn  to  his  own  country?  Who,  sailing  towards  his  friends, 
will  not  covet  a  quick  and  prosperous  wind,  that  he  may 
the  rather  embrace  his  well  beloved  ?  We  count  paradise 


The  Troubled  Man's  Medicine.  67 

our  country,  the  patriarchs  to  be  our  parents  and  friends. 
Why  then  do  we  not  fervently  desire  speedily  to  see  the 
patriarchs  at  paradise,  where  a  great  company  of  our  friends 
look  for  us,  and  a  wonderful  number  of  our  parents,  bre 
thren,  and  sisters  tarry  for  us  ;  we  being  sure  of  their  im 
mortality,  and  wishing  that  we  had  the  same  ?  At  the  sight 
and  meeting  of  these,  oh  how  great  gladness  shall  happen 
both  to  us  and  them  !  How  great  pleasure  of  the  heavenly 
kingdom,  without  fear  of  death,  and  with  the  eternity  of 
life  !  How  high  and  perpetual  felicity  !  There  is  the  glori 
ous  company  of  the  apostles  ;  there  is  the  laudable  number 
of  the  glad  prophets  ;  there  is  the  innumerable  host  of 
martyrs  crowned,  and  triumphing  with  the  victory  of  their 
strifes  and  passions.  There  are  those  which  have  broken 
the  concupiscency  of  their  flesh,  with  the  strength  of  con 
tinence.  There  are  the  merciful  enjoying  their  rewards, 
who  by  feeding  the  poor,  and  helping  the  needy,  have 
wrought  the  works  of  justice  ;  and  keeping  the  command 
ments  of  God,  have  transferred  their  earthly  patrimonies 
into  heavenly  treasures :  this  is  the  joyous  company  ;  to 
this  no  earthly  company  is  to  be  compared.  To  Him  which 
hath  bought  you  a  place  in  this  company  with  the  price  of 
his  blood,  I  do  betake  you.  Commit  yourself  to  his  hands, 
for  he  shall  never  fail  you.  Farewell. 

PRECIOUS  IN    THE    SIGHT    OF   THE    LORD,  IS    THE    DEATH    OF 
HIS  SAINTS. 


The  conclusion  of  this  book,  teaching  all  men  gladly  to  die. 

I  suppose  that  by  this  doctrine,  every  Christian  man  shall 
be  contented,  and  will  be  instructed  in  the  time  of  death  to 
put  away  from  them  these  aforesaid  impediments,  so  that  I 
trust  in  God  they  shall  not  hinder  him,  nor  draw  him  back 
from  a  joyful  and  glad  will  to  receive  this  corporeal  death, 
but  shall  wait  for  it  patiently,  and  with  a  good  will,  when 
soever  our  dear  Father  calleth  him  thereto.  For  by  it,  as 
it  were  thorough  and  entire,  he  leadeth  us  unto  another  life  a 
thousand  fold  better,  and  so  delivereth  us  from  all  misery 
and  displeasure,  from  all  dangers,  and  out  of  the  hands  of 
all  our  enemies,  being  certified  by  our  faith,  that  all  things 
which  could  hurt  or  hinder  us,  whether  it  were  sin,  death, 
devil,  or  hell,  are  altogether  vanquished  and  overcome, 
being  turned  to  our  profit. 


68  Hush. 

The  account  is  passed,  the  Judge  is  appeased,  all  debts 
are  pardoned,  forgotten  quite,  satisfied  and  paid,  and  there 
is  nothing  found  damnable  in  us,  because  we  are  in  Jesua 
Christ,  and  in  his  faith,  as  it  is  said  sufficiently  before. 

But  it  is  always  to  be  noted,  and  this  should  we  keep 
well  in  memory,  that  we  have  all  these  things  only  by 
Jesus  Christ,  who  is  our  head,  and  we  his  members,  I  mean, 
those  that  are  Christians,  not  all  they  that  bear  the  name, 
for,  by  a  loving  faith,  we  trusted,  and  do  rest  in  and  upon 
him,  and  his  blessed  word,  knowing  that  he  is  Lord  of  lords, 
almighty  Emperor  above  all  that  are  in  heaven,  hell,  or 
earth  who  hath  given  us  all  these  things  of  his  mere 
liberality,  without  any  deserving  of  us,  but  through  his 
love  and  kindness ;  and  hath  obtained  it  for  us  of  his  celes 
tial  Father,  by  his  precious  blood.  Because  we  believe  this 
is  true,  and  know  tiiat  it  is  so,  all  fear  and  dread  goeth 
from  us,  and  by  this  means  God  worketh  again  in  us 
a  ferventness,  and  such  a  love  toward  him,  that  we  turn  all 
things  to  his  praise  and  honour  who  hath  showed  us  such 
kindness  and  love,  being  of  nature  his  very  enemies. 

Therefore,  let  us  continually  apply  ourselves  again  to 
please  Him,  and  to  leave  all  that  we  know  doth  displease 
him.  But  because  that  by  reason  of  the  sinful  and 
filthy  flesh,  we  are  daily  troubled  and  inclined  to  evil, 
which  doth  withdraw  and  hinder  us  so  to  do,  therefore, 
let  us  call  for  his  help,  and  desire  with  the  apostle  Paul,  as 
is  said  before,  that  this  mortal  body  may  die  and  be  de 
stroyed,  to  the  intent  that  we  may  serve  God,  and  be  obe 
dient  evermore  unto  him  without  any  hinderance.  And  as 
long  as  we  have  here  to  travail,  bearing  this  sinful  flesh 
about  with  us,  let  us  resist  daily,  and  fight  against  the  evil 
inclinations  thereof,  to  the  intent  that  we  may  hold  it  under 
the  bridle,  and  so  continue  as  valiant  captains — in  and  by 
our  Head,  Jesus  Christ.  The  which  God  our  celestia 
Father  grant  eternally. 


SOME  ACCOUNT 

OF 

QUEEN  CATHERINE  PARR, 

The  last  Consort  of  Henry  VIII. 


CATHERINE  PARR,  the  sixth  and  surviving-  queen  of  king 
Henry  VIII.,  was  born  in  Westmoreland.  She  was  the  daughter 
of  sir  Thomas  Parr,  of  Kendal,*  and  married  first  to  Edward 
Burgh,  secondly  to  John  Neville,  lord  Latimer.  After  his  de 
cease,  she  became  the  wife  of  Henry,  in  July  1543. 

She  was  early  instructed  in  literature ;  a  plan  frequently 
adopted  with  females  of  rank  in  the  sixteenth  century :  in  England, 
it  was  promoted  by  the  example  of  the  monarch  in  the  education 
of  his  daughters.  Udal  writes  thus  in  a  dedicatory  epistle  to 
queen  Catherine  herself.  "  Now,  in  this  gracious  and  blissful 
time  of  knowledge,  in  which  it  hath  pleased  God  almighty  to  re 
veal  and  show  abroad  the  light  of  his  most  holy  gospel,  what  a 
number  is  there  of  noble  women,  especially  here  in  this  realm  of 
England ;  yea,  and  how  many  in  the  years  of  tender  virginity, 
not  only  as  well  seen,  and  as  familiarly  traded  in  the  Latin  and 
Greek  tongues,  as  in  their  own  mother  language  ;  but  also  in  all 
kinds  of  literature  and  arts,  made  exact,  studied,  and  exercised, 
and  in  the  holy  scripture  and  theology  so  ripe,  that  they  are  able 
aptly,  wisely,  and  with  much  grace,  either  to  indite  or  to  translate 
into  the  vulgar  tongue,  for  the  public  instruction  and  edifying 
of  the  unlearned  multitude  !  Neither  is  it  now  a  strange  thing  to 
hear  gentlewomen,  instead  of  most  vain  communication  about  the 
moon  shining  in  the  water,  to  use  grave  and  substantial  talk  in 
Latin  and  Greek,  with  their  husbands,  of  godly  matters.  It  is 
now  no  news  in  England,  for  young  damsels  in  noble  houses,  and 
in  the  courts  of  princes,  instead  of  cards  and  other  instruments 
of  idle  trifling,  to  have  continually  in  their  hands,  either  psalms, 
homilies,  and  other  devout  meditations,  or  else  Paul's  epistles,  or 
some  book  of  holy  scripture  matters  ;  and  as  familiarly  to  read  or 
reason  thereof,  in  Greek,  Latin,  French,  or  Italian,  as  in  English. 
It  is  now  a  common  thing  to  see  young  virgins  so  nursed  and 
trained  in  the  study  of  letters,  that  they  willingly  set  all  other 
vain  pastimes  at  nought,  for  learning's  sake.  It  is  now  no  news 

*  He  left  his  two  daughters  ^800  each,  but  in  case  their  brother 
died,  and  they  became  co-heiresses  of  his  estates,  then  the  whole  of  the 
ofloXX)  was  to  be  paid  to  the  abbey  of  Clairvaux,  to  purchase  copes 
and  vestments  for  performing  the  Romish  ceremonials.  Such  an 
arrangement  gives  some  idea  of  the  pomp  of  those  services,  when  it 
is  remembered  that  the  sum  is  equal  to  more  than  ten  times  the 
amount  at  the  present  day. 

CATHERINE  PARR.  U 


2  Queen  Catherine  Parr. — Life. 

at  all  to  see  queens  and  ladies  of  most  high  state  and  progeny, 
instead  of  courtly  dalliance,  to  embrace  virtuous  exercises  of 
reading-  and  writing- ,  and  with  most  earnest  study,  both  early  and 
late,  to  apply  themselves  to  the  acquiring-  of  knowledge,  as  well 
in  all  other  liberal  arts  and  disciplines,  as  also  most  especially  of 
God  and  his  most  holy  word." 

Of  the  number  thus  described,  was  Catherine  Parr,  also  lady 
Bacon  and  her  sisters,  the  daughters  of  sir  Anthony  Cook,  the 
princesses  Mary  and  Elizabeth,  lady  Jane  Grey,  and  many  others. 
Nor  were  these  acquirements  to  be  found  only  amongst  persons 
of  quality.  One  instance  at  least  is  recorded  of  their  being 
found  in  a  tradesman's  wife.  From  the  monument  of  Elizabeth 
Lucar,  daughter  of  one  Paul  Withipol,  and  wife  of  Emanuel 
Lucar,  a  merchant  tailor  of  London,  given  by  Stow  in  his 
Survey,  it  appears  that  she  wrote  three  hands  very  fairly,  that 
she  understood  Latin,  Spanish,  and  Italian,  writing  and  speaking 
them  with  perfect  utterance  and  readiness ;  that  she  sung  and 
played  well  upon  the  viol,  lute,  and  virginals  ;  besides  this  she 
was  not  deficient  in  accomplishments  peculiar  to  her  sex,  being 
excellently  skilled  in  all  kinds  of  needlework.  Her  moral  quali 
ties  were  also  most  praiseworthy,  and  above  all,  to  use  the  simple 
expressions  of  her  epitaph,  "  Reading  the  scriptures  to  judge 
light  from  dark,  Directing  her  faith  to  Christ  the  only  mark." 
She  died  in  1537,  aged  only  twenty-seven.  From  various  records 
of  that  day,  it  appears  that  the  females  who  thus  acquired  learn 
ing  were  not  on  that  account  negligent  as  to  the  domestic  duties 
incumbent  upon  them  as  daughters,  wives,  and  heads  of  families. 

An  anecdote  of  Catherine  Parr  related  by  Strype,  would,  how 
ever,  indicate  that  in  early  life  she  did  not  very  willingly  enter 
into  the  domestic  employments  then  usually  attended  to,  even  by 
females  of  rank.  Some  astrologer  having  cast  her  nativity,  told 
her  she  was  born  to  sit  in  the  highest  seat  of  imperial  majesty, 
having  all  the  eminent  stars  and  planets  in  her  house,  which  she 
took  such  notice  of,  that  when  her  mother  used  sometimes  to  call 
her  to  work,  she  would  say,  "  My  hands  are  ordained  to  touch 
crowns  and  sceptres,  not  needles  and  spindles !"  Upon  the  mis 
chievous  absurdity  of  such  a  prognostication  it  is  unnecessary  to 
remark.  Many  other  females  must  have  been  born  under  the 
same  siderial  aspect  who  never  rose  to  a  throne. 

We  must  not  forget  that,  as  is  noticed  by  Udal,  the  learning  ot 
that  period  ever  had  especial  reference  to  scriptural  knowledge, 
and  the  study  of  the  doctrines  of  truth.  Historians  of  infidel  or 
latitudinarian  principles  have  treated  the  literary  acquirements  of 
the  higher  ranks  at  that  day  as  contemptible,  or  at  best  pedantic  ; 
but  the  Christian  estimates  them  more  correctly.  The  writings 
of  queen  Catherine  Parr  alone,  are  sufficient  to  manifest  the  real 
value  of  those  acquirements,  and  the  subsequent  part  of  this 
sketch  will  show  the  important  services  she  was  thereby  enabled 
to  render  to  the  reformation.  From  her  early  youth  she  studied 
the  scriptures,  although  a  considerable  time  elapsed,  as  appears 


Her  learning. — Erasmus's  Paraphrase.  3 

from  her  own  writings,  before  she  was  freed  from  the  mental 
bondage  of  popery. 

When  elevated  to  the  throne,  queen  Catherine  Parr  waa  placed 
in  a  dangerous  and  arduous  station.  She  did  not  hesitate  openly 
to  manifest  her  attachment  to  the  doctrines  of  the  gospel,  ancl 
rendered  all  the  services  in  her  power  to  the  reformers.  Udal 
states  that  the  translation  of  the  paraphrases  of  Erasmus  on  the 
New  Testament,  a  copy  of  which  was  ordered  to  be  placed  in 
every  parish  church  in  the  kingdom,  was  executed  by  her  means. 
Udal  was  then  master  of  Eton  school,  the  queen  engaged  him  in 
this  work,  well  knowing  his  ability  to  superintend  and  take  part 
in  the  same.  In  1545,  previously  to  the  work  being  printed,  he 
wrote  an  epistle  dedicatory  to  the  queen,  in  which  he  mentions, 
that  "  at  her  exceeding  great  costs  and  charges,  she  had  hired 
workmen  to  labour  in  the  vineyard  of  Christ's  gospel,  and  pro 
cured  the  whole  paraphrase  of  Erasmus  upon  all  the  New  Testa 
ment  to  be  diligently  translated  into  English,  by  several  men 
whom  she  employed  upon  this  work."  He  further  said,  that  he 
trusted  the  king  would  not  allow  it  to  remain  buried  in  silence, 
but  would  cause  it  to  be  set  abroad  in  print,  to  the  use  that  she 
had  designed  ;  "  that  is,  to  the  commodity  and  benefit  of  good 
English  people,  now  a  long  time  sore  thirsting  and  hungering 
after  the  sincere  and  plain  knowledge  of  God's  word." 

The  translators  of  this  paraphrase  were  for  the  most  part  per 
sons  of  rank  and  ability  ;  some  portion,  Strype  concludes,  was  the 
work  of  queen  Catherine  herself,  the  paraphrase  on  the  gospel 
by  St.  John  was  begun  by  the  princess  Mary,  but  was  finished  by 
mer  chaplain,  Dr.  Malet,  "  she  being  cast  into  sickness  partly  by 
overmuch  study  in  this  work  ;"  upon  which  it  has  been  observed, 
that  probably  the  translation  of  some  Romish  legendaries  or 
•ituals  might  have  been  more  agreeable  to  her.     It  is  likely,  how- 
jver,  that  she  undertook  this  paraphrase  desiring  to  please  her 
Father,  who  at  that  time  was  disposed  to  favour  such  works.     A 
letter  written  by  the  queen  to  the  princess  respecting  this  trans 
lation,  shows  the  interest  she  took  therein. 
Th«5  queen  evinced  considerable  judgment  in  selecting  this 
rk  of  Erasmus  to  be  put  forth  by  authority.     It  was  written 
ty  him  in  his  best  days,  and  very  fully  comprised  the  opinions  of 
he  best  early  divines  on  doctrinal  subjects ;  it  also  exposed  the 
irrors  and  superstitious  abuses  of  popery,  and  being  the  work  of 
Srasmus,  carried  with  it  an  authority  to  all,  except  the  most 
riffoted  of  the  papists,  which  any  production  exclusively  written 
•y  the  English  Reformers  would  not  have  possessed,  even  had 
ere  been  time,  which  there  was  not,  to  prepare  such  a  work  • 
ile  its  passing  through  the  hands  of  men  well   affected  to 
gospel  truth,  was  an  assurance  to  the  protestants  that  its  contents 
rere  not  at  variance  with  the  scriptures — the  paraphrase  on  the 
levelation  was  not  the  work  of  Erasmus,  but  of  Leo  Jude.  Queen 
Catherine  also  doubtless  had  reason  to  judge  that  this  work  wag 
"lost  likely  to  be  acceptable  to  the  king. 
B  3 


4  Queen  Catherine  Parr. — Life. 

The  papists  were  not  indifferent  to  the  exertions  of  queen 
Catherine  Parr  in  promoting  the  reformation.  She  had  many 
around  her  at  court  of  the  same  principles  as  herself,  and  early 
in  the  year  1546,  when  for  a  time  bishop  Gardiner,  the  duke  of 
Norfolk,  the  lord  chancellor  Wriothesley,  and  other  romanists  had 
gained  a  portion  of  influence  at  court,  that  party  made  a  vigorous 
effort  for  her  destruction.  To  this  persecution,  Ann  Askew  fell 
a  victim  ;  the  narrow  escape  of  the  queen  is  best  given  in  the 
words  of  Fox,  which  includes  many  interesting  historical  parti 
culars.  He  says, 

"  About  the  year  1546,  after  the  king  returned  from  Boulogne, 
he  was  informed  that  queen  Catherine  Parr,  at  that  time  his  wife, 
was  very  much  given  to  the  reading  and  study  of  the  holy  scrip 
tures  ;  and  that  she  for  that  purpose  had  retained  divers  well 
learned  and  godly  persons,  to  instruct  her  thoroughly  in  the  same, 
with  whom  she  used  to  have  private  conference  touching  spiritual 
matters.  Commonly,  but  especially  in  Lent,  every  day  in  the 
afternoon,  for  the  space  of  an  hour,  one  of  her  chaplains  made 
some  collation  to  her  and  to  her  ladies,  and  gentlewomen  of  her 
chamber,  or  others  that  were  disposed  to  hear ;  in  which  sermons 
they  oftimes  touched  such  abuses  as  in  the  church  then  were 
rife.  Which  things  as  they  were  not  secretly  done,  so  neither 
were  their  preachings  unknown  unto  the  king.  Whereof  at  the 
first,  and  for  a  great  time,  he  seemed  very  well  to  like.  Which 
made,  her  the  more  bold,  being  indeed  become  very  zealous  toward 
the  gospel,  and  the  professors  thereof,  frankly  to  debate  with  the 
king,  touching  religion,  and  therein  flatly  to  discover  herself; 
oftentimes  wishing,  exhorting,  and  persuading  the  king,  that  as 
he  had,  to  the  glory  of  God  and  his  eternal  fame,  begun  a 
good  and  a  godly  work  in  banishing  that  mongtrous  idol  of  Rome, 
so  he  would  thoroughly  perfect  and  finish  the  same,  cleansing  his 
church  of  England  clean  from  the  dregs  thereof,  wherein  as  yet 
remained  great  superstition. 

"  And  albeit  the  king  grew  towards  his  latter  end  very  stern 
and  opinionate,  so  that  of  few  he  could  be  content  to  be  taught, 
but  worst  of  all  to  be  contended  withal  by  argument ;  notwith 
standing,  toward  her  he  refrained  his  accustomed  manner,  as  ap 
peared  by  great  respects,  either  for  the  reverence  of  the  cause, 
whereunto  of  himself  he  seemed  well  inclined,  if  some  others 
could  have  ceased  from  seeking  to  pervert  him,  or  else  for  the 
singular  affection  which  until  a  very  small  time  before  his  death, 
he  always  bore  unto  her.  For  never  handmaid  sought  with  more 
careful  diligence  to  please  her  mistress,  than  she  did  with  all 
painful  endeavour  apply  herself,  by  all  virtuous  means,  in  all 
things  to  please  his  humour. 

"  Moreover,  besides  the  virtues  of  the  mind,  she  was  endued 
with  very  rare  gifts  of  nature,  as  singular  beauty,  favour,  and 
comely  personage,  being  things  wherein  the  king  was  greatly 
delighted  ;  and  so  enjoyed  for  the  king's  favour,  to  the  great  like 
lihood  of  the  setting  at  large  of  the  gospel  within  this  realm  at 


Her  earnest  endeavours  to  promote  the  Reformation.     5 

that  time,  had  not  the  malicious  practice  of  certain  enemies  pro 
fessed  against  the  truth,  which  at  that  time  also  were  very  great, 
prevented  the  same,  to  the  utter  alienating  of  the  king's  mind 
from  religion,  and  almost  to  the  extreme  ruin  of  the  queen  and 
certain  others  with  her,  if  God  had  not  marvellously  succoured 
her  in  that  distress. 

"  The  king's  majesty,  as  you  have  heard,  mislikcd  to  be  con 
tended  withal  in  any  kind  of  argument.  This  humour  of  his, 
although  not  in  smaller  matters,  yet  in  causes  of  religion  as 
occasion  served,  the  queen  would  not  stick  now  and  then  to 
oppose  in  reverent  terms  and  humble  talk,  entering  with  him  into 
discourse,  with  sound  reasons  of  scripture.  The  which  the  king 
was  so  well  accustomed  unto  in  those  matters,  that  at  her  hands  he 
took  all  in  good  part,  or  at  the  least  never  showed  countenance  of 
offence  thereat ;  which  did  not  a  little  appal  her  adversaries  to 
hear  and  see.  During  which  time,  perceiving  her  so  thoroughly 
grounded  in  the  king's  favour,  they  durst  not  for  their  lives  once 
open  their  lips  unto  the  king  in  any  respect  to  touch  her,  either 
in  her  presence,  or  behind  her  back :  and  so  long  she  continued 
this  her  accustomed  usage,  not  only  of  hearing  private  sermons, 
as  is  said,  but  also  of  her  free  conference  with  the  king  in  matters 
of  religion,  without  all  peril,  until  at  the  last,  by  reason  of  his 
sore  leg,  the  anguish  whereof  began  more  and  more  to  increase, 
he  waxed  sickly,  and  therewithal  froward,  and  difficult  to  be 
pleased. 

"  In  the  time  of  this  his  sickness,  he  had  left  his  accustomed 
manner  of  coming  and  visiting  of  the  queen  :  and  therefore  she, 
according  as  she  understood  him  by  such  assured  intelligence  as 
she  had  about  him,  to  be  disposed  to  have  her  company,  some 
times  being  sent  for,  other  sometimes  of  herself  would  come  to 
visit  him,  either  at  after  dinner  or  after  supper,  as  was  most  fit 
for  her  purpose.  At  which  times  she  would  not  fail  to  use  all 
occasions  to  move  him,  according  to  her  manner,  zealously  to 
proceed  in  the  reformation  of  the  church.  The  sharpness  of  the 
disease  had  sharpened  the  king's  accustomed  patience,  so  that,  he 
began  to  show  some  tokens  of  misliking ;  and  contrary  unto  his 
manner,  upon  a  day,  breaking  off  that  matter,  he  took  occasion 
to  enter  into  other  talk,  which  somewhat  amazed  the  queen.  To 
whom,  notwithstanding,  in  her  presence,  he  gave  neither  evil 
word  nor  countenance,  but  knit  up  all  arguments  with  gentle 
words  and  loving  countenance  ;  and  after  other  pleasant  talk,  she 
for  that  time  took  her  leave  of  his  majesty.  Who  after  his  manner, 
bidding  her  '  Farewell,  sweet  heart,'  for  that  was  his  usual  term  to 
the  queen,  licensed  her  to  depart. 

"  At  this  visitation,  the  bishop  of  Winchester,  Gardiner,  was 
present,  as  also  at  the  queen's  taking  her  leave,  and  he  had  very 
well  printed  in  his  memory  the  king's  sudden  interrupting  of  the 
queen  in  her  tale,  and  falling  into  other  matter,  and  thought  that 
if  the  iron  were  beaten  whilst  it  was  hot,  and  that  the  king's 
humour  were  holpen,  such  misliking  might  follow  toward*  the 


6  Queen  Catherine  Parr. — Life. 

queen,  as  might  both  overthrow  her  and  all  her  endeavours ;  and 
he  only  awaited  ?ome  occasion  to  renew  into  the  king's  memory  the 
former  misliked  argument.  His  expectation  in  that  behalf  did 
not  fail ;  for  the  king  at  that  time  showed  himself  no  less  prompt 
and  ready  to  receive  any  information,  than  the  bishop  was  ma4i- 
ciously  bent  to  stir  up  the  king's  indignation  against  her.  The 
king,  immediately  upon  her  departure  from  him,  used  these  or 
like  "words ;  '  A  good  hearing  it  is  when  women  become  such 
clerks ;  and  a  tiling  much  to  my  comfort,  to  come  in  mine  old 
days  to  be  taught  by  my  wife !' 

"  The  bishop  hearing  this,  seemed  to  mislike  that  the  queen 
should  so  much  forget  herself,  as  to  take  upon  her  to  stand  in 
any  argument  with  his  majesty,  whom  he  to  his  face  extolled  for  his 
rare  virtues,  and  specially  for  his  learned  judgment  in  matters  of 
religion,  above  not  only  princes  of  that  and  other  ages,  but  also 
above  doctors  professed  in  divinity ;  and  said  that  it  was  an  un 
seemly  thing  for  any  of  his  majesty's  subjects  to  reason  and  argue 
with  him  so  malapertly,  and  grievous  to  him  for  his  part  and 
other  of  his  majesty's  counsellors  and  servants,  to  hear  the  same ; 
and  that  they  all,  by  proof,  knew  his  wisdom  to  be  such,  that  it 
was  not  needful  for  any  to  put  him  in  mind  of  any  such  matters. 
He  inferred,  moreover,  how  dangerous  and  perilous  a  matter  it 
is,  and  ever  hath  been,  for  a  prince  to  suffer  such  insolent  words 
at  his  subjects'  hands ;  who  as  they  take  boldness  to  contrary 
their  sovereign  in  words,  so  want  they  no  will,  but  only  power 
and  strength,  to  overthrow  them  in  deeds. 

"  Besides  this,  he  said,  that  the  religion  by  the  queen  so  stiffly 
maintained,  did  not  only  disallow  and  dissolve  the  policy  and 
politic  government  of  princes,  but  also  taught  the  people  that  all 
things  ought  to  be  in  common,  so  that  what  colour  soever  they 
pretended,  their  opinions  were  indeed  so  odious,  and  for  the 
prince's  estate  so  perilous,  that,  saving  the  reverence  they  bare 
unto  her  for  his  majesty's  sake,  they  durst  be  bold  to  affirm  that 
the  greatest  subject  in  this  land,  speaking  those  words  that  she 
did  speak,  and  defending  those  arguments  that  she  did  defend, 
had  with  impartial  justice,  by  law,  deserved  death. 

"  Howbeit,  for  his  part  he  would  not,  and  durst  not,  without 
good  warrant  from  his  majesty,  speak  his  knowledge  in  the 
queen's  case,  although  very  apparent  reasons  made  for  him,  and 
such  as  his  dutiful  affection  towards  his  majesty,  and  the  zeal  and 
preservation  of  his  estate,  would  scarcely  give  him  leave  to  con 
ceal,  though  the  uttering  thereof  might,  through  her  and  her 
faction,  be  the  utter  destruction  of  him,  and  of  such  as  indeed 
did  chiefly  tender  the  prince's  safety,  without  his  majesty  would 
take  upon  him  to  be  their  protector,  and  as  it  were  their  buckler. 
Which,  if  he  would  do,  as  in  respect  of  his  own  safety  he  ought 
not  to  refuse,  he,  with  others  of  his  faithful  counsellors,  could 
writhin  a  short  time  disclose  such  treason,  cloaked  with  this  cloak 
of  heresy,  that  his  majesty  should  easily  perceive,  how  perilous  a 
matter  it  is  to  cherish  a  serpent  within  his  own  bosom.  Howbeit, 


The  king's  displeasure  at  her  regard  to  religion.        7 

he  would  not  for  his  part  willingly  deal  in  the  matter,  both 
for  reverent  respect  aforesaid,  and  also  for  fear  lest  the  faction 
was  grown  already  too  great  there,  with  the  prince's  safety  to  dis 
cover  the  same.  And  therewithal,  with  heavy  countenance  and 
whispering  together  with  them  of  that  sect  there  present,  he 
held  his  peace. 

"  These  and  such  other  kinds  of  Winchester's  flattering 
phrases,  marvellously  whetted  the  king  both  to  anger  and  dis 
pleasure  towards  the  queen,  and  also  to  be  jealous  and  mistrust 
ful  of  his  own  estate,  for  the  assurance  whereof  princes  use  not 
to  be  scrupulous  to  do  any  thing.  Thus  then  Winchester,  with 
his  flattering  words  seeking  to  frame  the  king's  disposition  after 
his  own  pleasure,  so  far  crept  into  the  king  at  that  time,  and 
with  doubtful  fears  he  with  other  his  fellows  so  filled  the  king's 
mistrustful  mind,  that  before  they  departed  the  place,  the  king, 
to  see  belike  what  they  would  do,  had  given  commandment,  with 
warrant,  to  certain  of  them  for  that  purpose,  to  consult  together 
about  the  drawing  of  certain  articles  against  the  queen,  wherein 
her  life  might  be  touched ;  which  the  king  by  their  persuasions 
pretended  to  be  fully  resolved  not  to  spare,  provided  there  should 
be  any  rigour  or  colour  of  law  to  countenance  the  matter.  With 
this  commission  they  departed  for  that  time  from  the  king,  resolved 
to  put  their  pernicious  practice  to  as  mischievous  an  execution. 

"  During  the  time  of  deliberation  about  this  matter,  they 
failed  not  to  use  all  kind  of  policies,  and  mischievous  practices, 
as  well  to  suborn  accusers,  -as  otherwise  to  betray  her,  in  seeking 
to  understand  what  books,  by  law  forbidden,  she  had  in  her  closet. 
And  the  better  to  bring  their  purpose  to  pass,  because  they  would 
not  upon  the  sudden,  but  by  means  deal  with  her,  they  thought  it 
best,  at  the  first,  to  begin  with  some  of  those  ladies  whom  they 
knew  to  be  great  with  her,  and  of  her  blood.  The  chiefest  where 
of,  as  most  of  estimation,  and  privy  to  all  her  doings,  were  these : 
the  lady  Herbert,  afterward  countess  of  Pembroke,  and  sister  to 
the  queen,  and  chief  of  her  privy  chamber ;  the  lady  Lane,  being 
of  her  privy  chamber,  and  also  her  cousin  german;  the  lady 
Tvrwhit  of  her  privy  chamber,  and,  for  her  virtuous  disposition, 
in  very  great  favour  and  credit  with  her. 

"  It  was  devised  that  these  three  above  named,  should  first  of 
all  have  been  accused  and  brought  to  answer  unto  the  six  articles, 
and  upon  their  apprehension  in  the  court,  their  closet  and  coffers 
should  have  been  searched,  that  somewhat  might  have  been 
found,  whereby  the  queen  might  be  charged ;  which  being  found, 
the  queen  herself  presently  should  have  been  taken,  and  likewise 
carried  by  barge  by  night  unto  the  Tower.  This  platform  thus 
devised,  the  king  was  forthwith  made  privy  unto  the  device  by 
Winchester  and  Wriothesley,  and  his  consent  thereunto  demanded. 
Who,  belike  to  prove  the  bishop's  malice,  how  far  it  would  pre 
sume,  like  a  wise  politic  prince,  was  contented  to  give  his  con 
sent,  and  to  allow  of  every  circumstance,  knowing  notwithstand 
ing  in  the  end  what  he  would  do.  And  thus  the  day,  the  time, 


3  Queen  Catherine  Parr. — Life. 

and  the  place  of  these  apprehensions  aforesaid  were  appointed ; 
which  device  yet  after  was  changed. 

"  The  king  at  that  time  lay  at  Whitehall,  and  used  very  seldom, 
being  not  well  at  ease,  to  stir  out  of  his  chamber  or  privy  gallery ; 
and  few  of  his  council,  but  by  especial  commandment,  resorted 
unto  him,  these  only  excepted;  who  by  reason  of  this  practice, 
used  oftener  than  of  ordinary  to  repair  unto  him.  This  purpose 
was  handled  so  secretly,  that  it  grew  now  within  few  days  of  the 
time  appointed  for  the  execution  of  the  matter,  and  the  poor  queen 
knew  not  nor  suspected  any  thing  at  all ;  and  therefore  used  after 
her  accustomed  manner,  when  she  came  to  visit  the  king,  still  to 
deal  with  him  touching  religion,  as  she  did  before. 

"  The  king  all  this  while  gave  her  leave  to  utter  her  mind  at 
the  full  without  contradiction  ;  not  upon  any  evil  mind  or  mis- 
liking,  to  have  her  speedy  despatch,  but  rather  to  try  out  the 
uttermost  of  Winchester's  fetches.  Thus,  after  her  accustomed 
conference  with  the  king,  when  she  had  taken  her  leave  of  him, 
the  time  and  day  of  Winchester's  final  day  approaching  fast  upon, 
it  chanced  that  the  king  of  himself,  upon  a  certain  night  after  her 
being  with  him,  and  her  leave  taken  of  him,  in  misliking  her  reli 
gion,  did  break  the  whole  practice  unto  one  of  his  physicians,  either 
doctor  Wendy,  or  else  Owen,  but  rather  Wendy  as  is  supposed ; 
pretending  unto  him,  as  though  he  intended  not  any  longer  t6  be 
troubled  with  such  a  doctress  as  she  was,  and  also  declaring  what 
trouble  was  in  working  against  her  by  certain  of  her  enemies, 
but  yet  charging  him  withal,  upon  peril  of  his  life,  not  to  utter  it 
to  any  creature  living ;  and  thereupon  declared  unto  him  the  par 
ties  above  named  with  all  circumstances,  and  when  and  what  the 
final  resolution  of  the  matter  should  be. 

"  The  queen  all  this  while  compassed  about  with  enemies  and 
persecutors,  perceived  nothing  of  all  this,  nor  what  was  working 
against  her,  and  what  traps  were  laid  for  her  by  Winchester  and 
his  fellows ;  so  closely  was  the  matter  conceived.  But  see  what 
the  Lord  God,  who  from  his  eternal  throne  of  wisdom  seeth  and 
despatcheth  all  the  inventions  of  Ahitophel,  and  comprehendeth 
how  the  wily  beguile  themselves,  did  for  his  poor  handmaid,  in 
rescuing  her  from  the  pit  of  ruin,  whereinto  she  was  ready  to  fall 
unawares. 

"  For  as  the  Lord  would,  so  came  it  to  pass,  that  the  bill  of 
articles  drawn  against  the  queen,  and  subscribed  with  the  king's 
own  hand,  falling  from  the  bosom  of  one  of  the  aforesaid  conn 
sellors,  was  found  and  taken  up  of  some  godly  person,  and  brought 
immediately  unto  the  queen.  Who  reading  there  the  articles 
comprised  against  her,  and  perceiving  the  king's  own  hand  unto 
the  same,  for  the  sudden  fear  thereof,  fell  instantly  into  a  great 
melancholy  and  agony,  bewailing  and  taking  on  in  such  sort,  as 
was  lamentable  to  see,  as  certain  of  her  ladies  and  gentlewomen 
vet  ali''e,  who  were  then  present  about  her,  can  testify. 

•  The  king  hearing  what  perplexity  she  was  in,  almost  to  the 
peril  and  danger  of  her  life,  sent  hw  physicians  unto  her,    Who 


Her  danger  ~by  the,  c.  afly  devices  of  Gardiner.         & 

seeing1  what  extremity  she  was  in,  did  what  they  could  for  her 
recovery.  Then  Wendy,  who  knew  the  cause  better  than  the 
other,  and  perceiving1  by  her  words  what  the  matter  was,  accord 
ing-  to  that  the  king  before  had  told  him ;  for  the  comforting  of 
her  heavy  mind,  began  to  break  with  her  in  secret  manner  touch 
ing  the  said  articles  devised  against  her,  which  he  himself,  he 
said,  knew  right  well  to  be  true ;  although  he  stood  in  danger  of 
his  life,  if  ever  he  were  known  to  utter  the  same  to  any  living 
creature.  Nevertheless,  partly  for  the  safety  of  her  life,  and 
partly  for  the  discharge  ot  his  own  conscience,  having  remorse  to 
consent  to  the  shedding  of  innocent  blood,  he  could  not  but  give 
her  warning  of  that  mischief  that  hanged  over  her  head,  beseech 
ing  her  most  instantly  to  use  all  secrecy  in  that  behalf,  and  ex 
horted  her  somewhat  to  frame  and  conform  herself  unto  the  king's 
mind,  saying  he  did  not  doubt,  but  if  she  would  so  do,  and  show 
her  humble  submission  unto  him,  she  should  rind  him  gracious 
and  favourable  unto  her. 

"  It  was  not  long  after  this,  but  the  king  hearing  of  the  dan 
gerous  state  wherein  she  yet  still  remained,  came  unto  her  him 
self.  Unto  whom  after  that  she  had  uttered  her  grief,  fearing 
lest  his  majesty,  she  said,  had  taken  displeasure  with  her,  and 
had  utterly  forsaken  her  ;  he  like  a  loving  husband,  with  sweet 
and  comfortable  words,  so  refreshed  and  appeased  her  careful 
mind,  that  she  upon  the  same  began  somewhat  to  recover,  and  so 
the  king  after  he  had  tarried  there  about  the  space  of  an  hour, 
departed. 

"  After  this,  the  queen  remembering  with  herself  the  words 
that  master  Wendy  had  said  unto  her,  devised  how  by  some  good 
opportunity  she  might  repair  to  the  king's  presence.  And 
so  first  commanding  her  ladies  to  convey  away  their  books,  which 
were  against  the  law,  the  next  night  following,  after  supper,  she, 
waited  upon  only  by  the  lady  Herbert,  her  sister,  and  the  lady 
Lane,  who  carried  the  candle  before  her,  went  unto  the  king's 
bedchamber,  whom  she  found  sitting  and  talking  with  certain 
gentlemen  of  his  chamber.  Whom  when  the  king  did  behold, 
very  courteously  he  welcomed  her,  anrl  breaking  off  the  talk, 
which  before  her  coming  he  had  with  the  gentlemen  aforesaid, 
began  of  himself,  contrary  to  his  manner  before  accustomed,  to 
enter  into  talk  of  religion,  seeming,  as  it  were,  desirous  to  be  re 
solved  by  the  queen  ot  certain  doubts  which  he  propounded. 

"  The  queen  perceiving  to  what  purpose  this  talk  did  tend, 
not  being  unprovided  in  what  sort  to  behave  herself  towards  the 
king,  with  such  answers  resolved  his  questions  as  the  time  and 
opportunity  present  did  require,  mildly  and  with  a  reverent  coun 
tenance  answering  again  after  this  manner. 

"  '  Your  majesty,  doth  right  well  know,  neither  I  myself  am 
ignorant,  what  great  imperfection  and  weakness  by  our  first 
creation,  is  allotted  unto  us  women,  to  be  ordained  and  appointed 
as  inferior  and  subject  unto  man  as  our  head,  from  which  head 
all  our  direction  ought  to  proceed,  and  that  as  God  made  man  to 
BS 


10  Queen  Cathen  —Life. 

his  own  shape  and  likeness,  whereby  he  being1  endued  with  more 
•pecial  gifts  of  perfection,  might  rather  be  stirred  to  the  contem 
plation  of  heavenly  things,  and  to  the  earnest  endeavour  to  obey 
his  commandments ;  even  so  also  made  he  woman  of  man,  of 
whom  and  by  whom  she  is  to  be  governed,  commanded,  and 
directed.  Whose  womanly  weakness  and  natural  imperfection, 
ought  to  be  tolerated,  aided,  and  borne  withal,  so  that  by  his 
wisdom  such  things  as  are  lacking  in  her,  ought  to  be  supplied. 

"  '  Since  therefore  God  hath  appointed  such  a  natural  difference 
between  man  and  woman,  and  your  majesty  being  so  excellent  in 
gifts  and  ornaments  of  wisdom,  and  I,  a  seely,  poor  woman,  so  much 
inferior  in  all  respects  of  nature  unto  von ;  how  then  comes  it 
now  to  pass,  that  your  majesty  in  such  diffuse  causes  of  religion, 
will  seem  to  require  my  judgment?  Which  when  I  have  uttered 
and  said  what  I  can,  yet  must  I,  and  will  I,  refer  my  judgment 
in  this  and  all  other  cases  to  your  majesty's  wisdom,  as  my  only 
anchor,  supreme  head  and  governor  here  in  earth  next  under 
God,  to  lean  unto.' 

"  '  Not  so,  by  St.  Mary,'  quoth  the  king  ;  '  you  are  become  a 
doctor,  Kate,  to  instruct  us,  no  ~vt  take  it,  and  not  to  be  in 
structed,  or  directed  by  ».' 

"  '  If  your  majesty  take  it  «o,'  quoth  the  queen, '  then  hath  your 
majesty  very  much  mistaken  me,  who  hath  ever  been  of  the 
opinion  to  think  it  very  unseemly  and  preposterous  for  the 
woman  to  take  upon  her  the  office  of  an  instructor  or  teacher  to 
her  lord  and  husband,  but  rather  to  learn  of  her  husband,  and  to 
be  taught  by  him.  And  where  I  have  with  your  majesty's  leave 
heretofore  been  bold  to  hold  talk  with  your  majesty,  wherein 
sometimes  in  opinions  there  hath  seemed  some  difference,  I  have 
not  done  it  so  much  to  maintain  opinion,  as  I  did  it  rather  to 
minister  talk,  not  only  to  the  end  your  majesty  might  with  lesi 
grief  pass  over  this  painful  time  of  your  infirmity,  being  inten- 
tive  to  our  talk,  and  hoping  that  your  majesty  should  reap  some 
ease  thereby;  but  also  that  I,  hearing  your  majesty's  learned 
discourse,  might  receive  to  myself  some  profit  thereof.  Wherein 
I  assure  your  majesty  I  have  not  missed  any  part  of  my  desire  in 
that  behalf,  always  referring  myself  in  all  such  matters  unto  your 
majesty,  as  by  ordinance  or  nature  it  is  convenient  for  me  to  do.' 

" '  And  is  it  even  so,  sweet  heart  ?'  quoth  the  king.  '  And  tended 
your  arguments  to  no  worse  end  ?  Then  perfect  friends  we  are 
now  again,  as  ever  at  any  time  heretofore ;'  and  kissing  her,  he 
added  this  saying,  that  it  did  him  more  good  at  that  time  to 
hear  those  words  of  her  own  mouth,  than  if  he  had  heard  pre 
sent  news  of  a  hundred  thousand  pounds  in  money  fallen  unto 
him.  And  with  great  signs  and  tokens  of  marvellous  joy  and 
likinsr,  with  promises  and  assurances,  never  again  in  any  sort 
more  to  mistake  her,  entering  into  other  very  pleasant  discourses 
with  the  queen  and  the  lords,  and  gentlemen  standing  by,  in  the 
end,  being  very  far  in  the  night,  he  gave  her  leave  to  depart. 
Whom  in  her  absence,  to  the  slanders  by,  he  gave  as  singular  and 


Her  reconciliation  with  the  king.  1 1 

as  effectuous  commendations,  as  before  time  to  the  bishop  and  the 
chancellor,  who  then  were  neither  of  them  present,  he  seemed  to 
inislike  of  her. 

"  Now  then,  the  king's  mind  was  clean  altered,  and  he  de 
tested  in  his  heart,  as  afterwards  he  plainly  showed,  this  tragical 
practice  of  those  cruel  Caiphases  ;  who  nothing-  understanding  of 
the  king's  well  reformed  mind,  and  good  disposition  toward  the 
queen,  were  busily  occupied  about  thinking  and  providing  for 
their  next  day's  labour,  which  was  the  day  determined  to  have 
carried  the  queen  to  the  Tower. 

"  The  day,  and  almost  the  hour  appointed  being  come,  the 
king  being  disposed  in  the  afternoon  to  take  the  ftir,  waited  upon 
with  two  gentlemen  only  of  his  bedchamber,  went  into  the 
garden,  whither  the  queen  also  came,  being  sent  for  by  the  king 
himself,  the  three  ladies  above  named  alone  waiting  upon  her. 
With  whom  the  king  at  that  time  disposed  himself  to  be  as 
pleasant  as  ever  he  was  in  all  his  life  before.  When  suddenly, 
in  the  midst  of  their  mirth,  the  hour  determined  being  come,  in 
comes  the  lord  chancellor  into  the  garden  with  forty  of  the  king's 
guard  at  his  heels,  with  purpose  indeed  to  have  taken  the  queen, 
together  with  the  three  ladies  aforesaid,  whom  they  had  before 
purposed  to  apprehend  alone,  even  then  unto  the  Tower.* 
Whom  then  the  king  sternly  beholding,  breaking  off  his  mirth 
with  the  queen,  stepping  a  little  aside,  he  called  the  chancellor 
unto  him.  Who  upon  his  knees  spake  certain  words  unto  the 
king,  but  what  they  were,  for  that  they  were  softly  spoken,  and 
the  king-  a  good  distance  from  the  queen,  it  is  not  well  known, 
but  it  is  most  certain  that  the  king's  replying  unto  him  was, 
knave,  for  his  answer ;  yea,  arrant  knave,  beast,  and  fool ;  and 
with  that  the  king  commanded  him  presently  to  avaunt  out  of 
his  presence.  Which  words,  although  they  were  uttered  some 
what  low,  yet  were  they  so  vehemently  whispered  out  by  the 
king,  that  the  queen  with  her  ladies  did  easily  overhear  them  ; 
which  had  been  not  a  little  to  her  comfort,  if  she  had  known  at 
that  time  the  whole  cause  of  his  coming  so  perfectly  as  after 
she  knew  it.  Thus  departed  the  lord  chancellor  out  of  the  king's 
presence  as  he  came,  with  all  his  train,  the  whole  mould  of  all 
his  device  being  utterly  broken. 

"  The  king,  after  his  departure,  immediately  returned  to  the 
queen.  Whom  she  perceiving  to  be  very  much  chafed,  albeit 
coming  towards  her  he  enforced  himself  to  put  on  a  merry  coun 
tenance,  with  as  sweet  words  as  she  could  utter,  endeavoured  to 
qualify  the  king's  displeasure,  with  request  unto  his  majesty  in 
the  behalf  of  the  lord  chancellor,  whom  he  seemed  to  be  offended 
withal ;  saying,  for  his  excuse,  that  albeit  she  knew  not  what  just 

*  Fuller  says,  "  Whither  had  she  been  sent,  vestigia  nulla  retrortttm, 
(alluding  to  Esop's  fable  of  no  footsteps  being  found  pointing  back 
wards  from  the  lion's  den,)  without  doubt  ihe  had  followed  the  way  of 
his  forme*  wives  in  that  place." 


12  Queen  Catherine  Parr. — Life 

cause  his  majesty  had  at  that  time  to  be  offended  with  him,  yet 
she  thought  that  ignorance,  not  will,  was  the  cause  of  his  error, 
and  so  besought  his  majesty,  if  the  cause  were  not  very  heinous, 
at  her  humble  suit  to  take  it. 

"  '  Ah  !  poor  soul,'  quoth  he,  '  thou  little  knowest  how  evil  he 
deserveth  this  grace  at  thy  hands.  Of  my  word,  sweet  heart,  he 
hath  been  towards  thee  an  arrant  knave,  and  so  let  him  go.'  To 
this  the  queen  in  charitable  manner  replying1  in  few  words,  ended 
that  talk ;  having1  also  by  God's  only  blessing-,  happily  for  that 
time  and  ever,  escaped  the  dang-erous  snares  of  her  bloody  and 
cruel  enemies  for  the  gospel's  sake." 

This  attempt  of  Gardiner's,  with  some  other  practices  of  his 
about  this  period,  in  favour  of  popery,  caused  the  king  to  order 
his  name  to  be  erased  from  the  list  of  his  executors,  and  to  take 
some  other  steps  which  facilitated  the  progress  of  the  reformation 
at  the  commencement  of  the  reign  of  Edward  VI. 

Among  other  services  Catherine  Parr  at  this  time  rendered  to 
the  cause  of  learning  and  truth,  was  the  preventing  the  confisca 
tion  of  the  colleges  at  Cambridge  by  her  intercession,  which  were 
placed  at  the  king's  disposal  by  a  recent  act,  while  many  about 
the  court  were  anxious  to  obtain  their  revenues. 

There  can  be  no  doubt  that  by  the  example  and  efforts  of  queen 
Catherine,  much  outward  decorum,  at  least,  was  introduced  into 
the  court  while  she  presided ;  and  in  many  instances  more  than 
an  external  profession  of  religion.  Her  own  constant  attention 
to  the  observances  of  religion,  appears  not  only  from  the  fore 
going  narrative  of  Fox,  but  also  from  the  little  devotional  works 
compiled  by  her,  especially  her  prayers  and  meditations,  several 
editions  of  which  were  printed  in  1545  and  the  two  following 
years,  in  a  form  particularly  well  suited  to  be  a  convenient 
manual  for  constant  use.*  fiallard  has  remarked,  that  the  dread 
ful  alarm  she  must  have  felt  at  the  attempt  of  Gardiner  for  her 
destruction,  seems  to  have  awakened  all  the  divine  faculties  of 
her  soul,  and  to  have  made  her  more  earnest  in  preparation  for 
eternity. 

Fuller  observes  of  queen  Catherine,  that  she  was  "  one  of 
great  piety,  beauty,  and  discretion.  Next  to  the  bible  she 
studied  the  king's  disposition,  observing  him  to  her  utmost.  And 
need  she  had  of  a  nimble  soul  to  attend  at  all  times  on  his 
humour,  whose  fury  had  now  got  the  addition  of  frowardness 
thereunto.  She  was  rather  nurse  than  wife  unto  him,  who  was 
more  decayed  by  sickness  and  intemperance  than  old  age." 

The  history  of  queen  Catherine  Parr,  after  the  decease  of 
Heniy,  is  short  and  melancholy.  The  provision  he  made  for  her, 
though  a  mark  of  his  affection  and  esteem,  was  but  a  slender  pro 
vision  for  one  of  her  rank.t  Thus  left  an  unprotected  female  in 

*  These  are  published  by  the  Religious  Tract  Society, 
f  Four  thousand  pounds  in  addition  to  her  jointure. 


Her  marriage  with  the  lord  admiral,  and  death.     13 

troublous  times,  it  is  not  surprising1  that  she  should  listen  to  the 
addresses  of  a  man  of  rank  and  power,  earlier  than  modern  ideas 
of  propriety  would  countenance.  She  married  in  the  same  year 
Sir  Thomas  Seymour,  lord  admiral  of  England,  uncle  to  kin? 
Edward  and  brother  to  the  protector,  the  duke  of  Somerset.  It 
appears  that  she  was  the  more  inclined  to  this  union  by  the  re 
vival  of  an  early  affection  for  that  able,  but  ambitious  and  unprin 
cipled  individual.  Ambition,  indeed,  appears  to  have  been  his 
chief  inducement  to  this  alliance,  which  was  disapproved  by  his 
brother,  though  the  young'  king1  wrote  a  congratulatory  letter  to 
the  queen,  assuring1  her  that  suitable  provision  should  be  made 
for  them  if  at  any  time  need  required. 

With  the  lord  admiral  she  lived  but  a  short  time,  and  that  very 
unhappily.  He  was  a  scorner  of  the  truth,  and  thoug-h  he  did 
not  prevent  her  continuing  openly  to  manifest  her  regard  for  the 
gospel,  he  did  not  hesitate. to  show  his  own  indifference,  by  con 
tinually  absenting  himself  from  the  public  services  she  instituted 
for  the  benefit  of  their  family.  Latimer  openly  spoke  of  this  in 
one  of  his  sermons  before  king  Edward.  (See  Latimer,  p.  62.) 

This  pious  female  was  soon  released  from  her  trials.  She  died 
in  September,  1548,  soon  after  giving  birth  to  a  daughter;  not 
without  strong  suspicions  that  she  was  poisoned  by  her  husband, 
who  was  desirous  of  marrying  the  princess  Elizabeth.  His  am 
bitious  and  cruel  practices,  however,  soon  met  with  a  just  reward. 
To  use  the  words  of  Latimer,  "he  died  very  dangerously,  irk 
somely,  horribly."  He  had  been  in  practice,  if  not  in  profession, 
an  open  infidel.  Some  lines,  however,  written  by  him  a  short 
time  before  his  execution,  evince  a  mind  aware  of  the  cause  of  his 
situation;  he  says,  "  Forgetting  God  to  love  a- king,  hath  been 
my  rod."  Her  daughter,  thus  left  an  orphan,  died  at  an  early  age. 

Her  writings  consist  of  a  small  manual  of  Prayers  or  Medita 
tions,  which  is  reprinted  in  the  following  pages.  There  is  also  a 
compilation,  chiefly  from  scripture,  entitled  Psalms.  These  are 
fifteen  in  number,  and  are  reflections  on  various  subjects  con 
nected  with  Christian  life.  But  the  most  valuable  of  her  writings 
was,  "  Queen  Catherine  Parr's  Lamentation  of  a  Sinner,  bewail 
ing  the  ignorance  of  her  blind  life."  This  was  published  after 
her  decease  by  lord  Burleigh,  who  found  it  among  her  papers, 
and  it  is  reprinted  in  the  present  collection.  Some  letters  written 
by  her  will  be  found  in  Strype  and  Haynes.  She  also  translated 
an  exposition  of  the  fifty-first  Psalm  made  by  Jerome  of  Ferraria. 
The  part  she  took  in  the  translation  of  the  Paraphrase  of  Erasmus 
has  been  already  noticed. 

Such  was  Catherine  Parr,  one  of  those  queens  whom  God  has 
been  pleased  to  constitute  nursing  mothers  to  his  church — a 
main  instrument  in  protecting  and  advancing  the  English  refor 
mation  at  a  most  critical  period  ;  one  who,  it  cannot  be  doubted, 
was  a  real  follower  of  Christ. 


14  Queen  Catherine  Parr. — Life. 

The  following  consolatory  letter,  written  by  Catherine  Parr,  shows  h«r 
piety,  and  her  attention  to  th«  precepts  of  the  gospel,  for  it  was  ad 
dressed  to  the  wife  of  one  of  her  bitter  opponents. 

Letter  of  Queen  Catherine   Parr  to    Lady  Wriothesley, 
comforting  her  for  the  loss  of  her  only  son. 

GOOD  my  lady  Wriothesley,  understanding  it  hath  pleased  God 
of  late  to  disinherit  your  son  of  this  world,  of  intent  he  should 
become  partner  and  chosen  heir  of  the  everlasting1  inheritance, 
for  which  calling  and  happy  vocation  ye  may  rejoice,  yet  when 
I  consider  you  are  a  mother  by  flesh  and  nature,  doubting'  how 
you  can  give  place  quietly  to  the  tame ;  inasmuch  as  Christ's 
mother,  endued  with  all  godly  virtues,  did  utter  a  sorrowful  na 
tural  passion  of  her  Son's  death,  whereby  we  have  all  obtained 
everlastingly  to  live— therefore  amongst  other  discreet  and  godly 
consolations  given  unto  you,  as  well  by  my  lord  your  husband,  as 
other  your  wise  friends,  I  have  thought  with  mine  own  hand  to 
recommend  unto  you  my  simple  counsel  and  advice ;  desiring  you 
not  so  to  utter  your  natural  affection  by  inordinate  sorrow,  that 
God  have  cause  to  take  you  as  a  murmurer  against  his  appoint 
ments  and  ordinances.  For  what  is  excessive  sorrow  but  a  plain 
jvidence  against  you,  that  your  inward  mind  doth  repine  against 
God's  doings,  and  a  declaration  that  you  are  not  contented,  that 
God  hath  put  your  son  by  nature,  but  his  by  adoption,  in  posses 
sion  of  the  heavenly  kingdom  ?  Such  as  have  doubted  of  the 
everlasting  life  to  come,  do  sorrow  and  bewail  the  departure  hence, 
but  those  which  are  persuaded  that  to  die  here  is  life  again,  do 
rather  hunger  for  death,  and  count  it  a  felicity,  than  to  bewail  it 
as  an  utter  destruction. 

How  much,  madam,  are  you  to  be  counted  godly  wise,  that 
will  andean  prevent,  through  your  godly  wisdom,  knowledge,  and 
humble  submission,  that  thing  which  time  would  at  length  finish. 
If  you  lament  your  son's  death,  you  do  him  great  wrong,  and 
show  yourself  to  sorrow  for  the  happiest  thing  that  ever  came  to 
him,  being  in  the  hands  of  his  best  Father.  If  you  are  sorry  for 
your  own  commodity,  you  show  yourself  to  live  to  yourself.  And 
as  of  his  towardness  you  could  but  only  hope,  his  years  were  so 
young  which  could  perform  nothing,  it  seemeth  that  he  was  now 
a  meet  and  pleasant  sacrifice  for  Christ. 

Wherefore,  good  my  lady  Wriothesley,  put  away  all  immode 
rate  and  unjust  heaviness,  requiring  you  with  thanksgiving  to 
frame  your  heart,  that  the  Father  in  heaven  may  think  you  are 
most  glad  and  best  contented  to  make  him  a  present  of  his  spiri 
tual,  and  your  only  natural  son  ;  glorifying  him  more  in  that  it 
hath  pleased  his  majesty  to  accept  and  able  him  to  his  kingdom, 
than  that  it  first  pleased  him  to  comfort  you  with  such  a  gift ; 
who  can  at  his  pleasure  recompense  your  loss  with  such  a  like 
jewel,  if  gladly  and  quietly  you  submit,  and  refer  all  to  his  pleasure. 


PRAYERS, 

OR 

MEDITATIONS; 

r  HKRKIN  THE  MIND  IS  STIRRED  PATIENTLY  TO  SUPPER  ALL  AFFLICTION! 
HERE,    TO    SET    AT   NOUGHT   THE   VAIN     PROSPERITY   OF    THIS 
WOHLD,  AND  ALWAYS  TO  LONG  FOR  THE  EVERLASTING 
FELICITY.       COLLECTED  OUT  OF  CERTAIN  HOLY 
WORKS,    BY    THE    MOST    VIRTUOUS    AND 
GRACIOUS    PRINCESS    CATHERINE, 
QUEEN  OF  ENGLAND,  FRANCS, 
AND    IRELAND. 


A.  D.  1546. 


"  If  ye  be  risen  again  with  Christ,  seek  the  things  which  are  above, 
where  Christ  sitteth  on  the  right  hand  of  God.  Set  your  affection  on 
things  that  are  above,  and  not  on  things  which  are  on  the  earth,"  Col.  iii. 


MOST  benign  Lord  Jesus,  grant  me  thy  grace,  that  it 
may  alway  work  in  me,  and  persevere  with  me  unto  the  end. 

Grant  me  that  I  may  ever  desire  and  will  that  which  is 
most  pleasant  and  most  acceptable  to  thee. 

Thy  will  he  my  will,  and  my  will  be  to  follow  alway 
thy  will. 

Let  there  he  alway  in  me  one  will,  and  one  desire  with 
thee  ;  and  that  I  have  no  desire  to  will  or  not  to  will,  but 
as  thou  wilt 

Lord,  thou  knowest  what  thing  is  most  profitable  and 
most  expedient  for  me. 

Give,  therefore,  what  thou  wilt,  as  much  as  thou  wilt, 
and  when  thou  wilt. 

Do  with  me  what  thou  wilt,  as  it  shall  please  thee,  and 
shall  be  most  to  thine  honour. 

Put  me  where  thou  wilt,  and  freely  do  with  me  in  all 
things  after  thy  will. 


16  Catherine  Parr. 

Thy  creature  I  am,  and  in  thy  hands,  lead  and  turn  me 
where  thou  wilt. 

Lo,  I  am  thy  servant,  ready  to  do  all  things  that  thou 
commandest ;  for  I  desire  not  to  live  to  myself,  but  to  thee. 

Lord  Jesus,  I  pray  thee,  grant  me  grace,  that  I  may 
never  set  my  heart  on  the  things  of  this  world,  but  that 
all  worldly  and  carnal  affections  may  utterly  die  and  be 
mortified  in  me. 

Grant  me  above  all  things  that  I  may  rest  in  thee,  and 
finally  quiet  and  pacify  my  heart  in  thee. 

For  thou,  Lord,  art  the  very  true  peace  of  heart,  and  the 
perfect  rest  of  the  soul,  and  without  thee  all  things  are 
grievous  and  unquiet. 

My  Lord  Jesus,  I  beseech  thee,  be  with  me  in  every 
place,  and  at  all  times ;  and  let  it  be  to  me  a  special  solace, 
.gladly,  for  thy  love,  to  lack  all  worldly  solace. 

And  if  thou  withdraw  thy  comfort  from  me  at  any  time, 
keep  me,  O  Lord,  from  desperation,  and  make  me  patiently 
to  abide  thy  will  and  ordinance. 

O  Lord  Jesus,  thy  judgments  are  righteous,  and  thy 
providence  is  much  better  for  me  than  all  that  I  can  ima 
gine  or  devise. 

Wherefore,  do  with  me  in  all  things  as  it  shall  please 
thee,  for  it  may  not  but  be  well,  all  that  thou  doest. 

If  thou  wilt  that  I  be  in  light,  be  thou  blessed  ;  if  thou 
wilt  that  I  be  in  darkness,  be  thou  also  blessed. 

If  thou  vouchsafe  to  comfort  me,  be  thou  highly  blessed  ; 
if  thou  wilt  I  live  in  trouble  and  without  comfort,  be  thou 
likewise  ever  blessed. 

Lord,  give  me  grace  gladly  to  suffer  whatsoever  thou 
wilt  shall  fall  upon  me,  and  patiently  to  take  at  thy  hand 
good  and  bad,  bitter  and  sweet,  joy  and  sorrow ;  and  for  . 
all  things  that  shall  befall  unto  me,  heartily  to  thank  thee. 

Keep  me,  Lord,  from  sin,  and  I  shall  dread  neither 
death  nor  hell. 

Oh  what  thanks  ought  I  to  give  unto  thee,  who  hast  suf 
fered  the  grievous  death  of  the  cross,  to  deliver  me  from 
my  sins,  and  to  obtain  everlasting  life  for  me. 

Thou  gavest  us  most  perfect  example  of  patience,  ful 
filling  and  obeying  the  will  of  thy  Father,  even  unto  the 
death. 

Make  me,  wretched  sinner,  obediently  to  use'  myself 
after  thy  will  in  all  things,  and  patiently  to  bear  the  burden 
of  this  corruptible  life.  For  though  this  life  be  tedious, 


Prayers  or  Meditation  1 7 

and  as  a  heavy  burden  for  my  soul,  yet,  nevertheless, 
through  thy  grace,  and  by  example  of  thee,  it  is  now  made 
much  more  easy  and  comfortable,  than  it  was  before  thy 
incarnation  and  passion. 

Thy  holy  life  is  our  way  to  thee,  and  by  following  of  thee 
we  walk  to  thee  who  art  our  Head  and  Saviour.  And  yet, 
except  thou  hadst  gone  before,  and  showed  us  the  way  to 
everlasting  life,  who  would  endeavour  to  follow  thee  ? 
seeing  we  are  yet  so  slow  and  dull,  having  the  light  of  thy 
blessed  example  and  holy  doctrine  to  lead  and  direct  us. 

O  Lord  Jesus,  make  that  possible,  by  grace,  which  is 
impossible  to  me,  by  nature. 

Thou  knowest  well  that  I  may  little  suffer,  and  that  I 
am  anon  caSt  down  and  overthrown  with  a  little  adversity  ; 
wherefore,  I  beseech  thee,  O  Lord,  to  strengthen  me  with 
thy  Spirit,  that  I  may  willingly  suffer  for  thy  sake  all 
manner  of  trouble  and  affliction. 

Lord,  I  will  acknowledge  unto  thee  all  mine  unrigh 
teousness,  and  I  will  confess  unto  thee  all  the  unstableness 
of  my  heart. 

Oftentimes  a  very  little  thing  troubleth  me  sore,  and 
maketh  me  dull  and  slow  to  serve  thee. 

And  sometimes  I  purpose  to  stand  strongly,  but  when  a 
little  trouble  cometh,  it  is  to  me  great  anguish  and  grief, 
and  of  a  very  little  thing  riseth  a  grievous  temptation  to  me 

Yea,  when  I  think  myself  to  be  sure  and  strong,  and 
that,  as  it  seemeth,  I  have  the  upper  hand,  suddenly  I  feel 
myself  ready  to  fall  with  a  little  blast  of  temptation. 

Behold,  therefore,  good  Lord,  my  weakness,  and  con 
sider  rny  frailness,  best  known  to  thee. 

Have  mercy  on  me,  and  deliver  me  from  all  iniquity 
and  sin,  that  I  be  not  entangled  therewith. 

Oftentimes  it  grieveth  me  sore,  and  in  a  manner  con- 
foundeth  me,  that  I  am  so  unstable,  so  weak,  and  so  frail, 
in  resisting  sinful  motions. 

Which,  although  they  draw  me  not  always  to  consent,  yet 
nevertheless,  their  assaults  are  very  grievous  unto  me. 

And  it  is  tedious  to  me  to  live  in  such  battle,  albeit,  I 
perceive  that  such  battle  is  not  unprofitable  unto  me.  For 
thereby  I  the  better  know  myself,  and  mine  own  infirmi 
ties,  and  that  I  must  seek  help  only  at  thy  hands. 

O  Lord  God  of  Israel,  the  lover  of  all  faithful  souls, 
vouchsafe  to  behold  the  labour  and  sorrow  of  me,  thy  poor 
creature. 


18  Catherine  Parr. 

Assist  me  in  all  things  with  thy  grace,  and  so  strengthen 
me  with  heavenly  strength,  that  neither  my  cruel  enemy, 
the  fiend,  neither  my  wretched  flesh,  which  is  not  yet  subject 
to  the  spirit,  have  victory  or  dominion  over  me. 

Oh  what  a  life  may  this  be  called  where  no  trouble  nor 
misery  lacketh!  where  every  place  is  full  of  snares  of 
mortal  enemies ! 

For  one  trouble  or  temptation  overpast,  another  cometh 
speedily ;  and  the  first  conflict  enduring,  a  new  battle 
suddenly  ariseth. 

Wherefore,  Lord  Jesus,  I  pray  thee,  give  me  grace  to 
rest  in  thee  above  all  things,  and  to  quiet  me  in  thee  above 
all  creatures ;  above  all  glory  and  honour,  above  all  dignity 
and  power,  above  all  cunning  and  policy,  above  all  health 
and  beauty,  above  all  riches  and  treasure,  above  all  joy  and 
pleasure,  above  all  fame  and  praise,  above  all  mirth  and 
consolation,  that  man's  heart  may  take  or  feel  besides  thee. 

For  thou,  Lord  God,  art  best,  most  wise,  most  high, 
most  mighty,  most  sufficient,  and  most  full  of  all  goodness, 
most  sweet,  and  most  comfortable,  most  fair,  most  loving, 
most  noble,  most  glorious ;  in  whom  all  goodness  most 
perfectly  is.  And  therefore,  whatsoever  I  have  besides  thee, 
it  is  nothing  to  me ;  for  my  heart  may  not  rest  nor  fully  be 
pacified  but  only  in  thee. 

O  Lord  Jesus,  most  loving  spouse,  who  shall  give  me 
wings  of  perfect  love,  that  I  may  fly  up  from  these  worldly 
miseries,  and  rest  in  thee  ?  O  when  shall  I  ascend  to  thee, 
and  see  and  feel  how  sweet  thou  art?  When  shall  I  wholly 
gather  myself  in  thee,  so  perfectly  that  I  shall  not,  for  thy 
love,  feel  myself,  but  thee  only,  above  myself,  and  above 
all  worldly  things ;  that  thou  mayest  vouchsafe  to  visit  me 
in  such  wise  as  thou  dost  visit  thy  most  faithful  lovers. 
Now,  I  often  mourn  and  complain  of  the  miseries  of  this 
life,  and  with  sorrow  and  great  heaviness  suffer  them.  For 
many  things  happen  daily  to  me  which  oftentimes  trouble 
me,  make  me  heavy,  and  darken  mine  understanding.  They 
hinder  me  greatly,  and  put  my  mind  from  thee,  and  so  en 
cumber  me  many  ways,  that  I  cannot  freely  and  clearly 
desire  thee,  nor  have  thy  sweet  consolations,  which  with 
thy  blessed  saints  are  always  present.  I  beseech  thee, 
Lord  Jesus,  that  the  sighings  and  inward  desires  of  my 
heart  may  move  and  incline  thee  to  hear  me. 

O  Jesus,  King  of  everlasting  glory,  the  joy  and  comfort 
of  all  Christian  people  that  are  wandering  as  pilgrims  in 


Prayers  or  Meditations.  19 

the  wilderness  of  this  world,  my  heart  crieth  to  thee  by 
slill  desires,  and  my  silence  speaketh  unto  thee,  and  saith. 
How  long  tarrieth  my  Lord  God  to  come  to  me  ! 

Come,  O  Lord,  and  visit  me ;  for  without  thee  I  have 
no  true  joy  ;  without  thee  my  soul  is  heavy  and  sad. 

I  am  in  prison,  and  bound  with  fetters  of  sorrow,  till 
thou,  O  Lord,  with  thy  gracious  presence,  vouchsafe  to 
visit  me,  and  to  bring  me  again  to  liberty  and  joy  of  spirit, 
and  to  show  thy  favourable  countenance  unto  me. 

Open  my  heart,  Lord,  that  I  may  behold  thy  laws,  and 
teach  me  to  walk  in  thy  commandments. 

Make  me  to  know  and  follow  thy  will,  and  to  have 
always  in  my  remembrance  thy  manifold  benefits,  that  I 
may  yield  due  thanks  to  thee  for  them. 

But  I  acknowledge  and  confess  for  truth,  that  I  am  not 
able  to  give  thee  worthy  thanks  for  the  least  benefit  that 
thou  hast  given  me. 

O  Lord,  all  gifts  and  virtues  that  any  man  hath  in  body 
or  soul,  natural  or  supernatural,  are  thy  gifts  and  come  ot 
thee,  and  not  of  ourselves,  and  they  declare  the  great  riches 
of  thy  mercy  and  goodness  unto  us. 

And  though  some  have  more  gifts  than  others,  yet  they 
all  proceed  from  thee,  and  without  thee  the  least  cannot 
be  had. 

O  Lord,  I  account  it  for  a  great  benefit,  not  to  have 
many  worldly  gifts,  whereby  the  laud  and  praise  of  men 
might  blind  my  soul,  and  deceive  me. 

Lord,  I  know  that  no  man  ought  to  be  abashed  or  mis- 
content  that  he  is  in  a  low  estate  in  this  world,  and  lacketh 
the  pleasure  of  this  life,  but  rather  to  be  glad  and  rejoice 
thereat.  For  so  much  as  thou  hast  chosen  the  poor  and 
meek  persons,  and  such  as  are  despised  in  the  world,  to  be 
thy  servants  and  familiar  friends. 

Witness  thy  blessed  apostles,  whom  thou  madest  chief 
pastors  and  spiritual  governors  of  thy  flock,  who  departed 
from  the  council  of  the  Jews,  rejoicing  that  they  were 
counted  worthy  to  suffer  rebuke  for  thy  name. 

Even  so,  O  Lord,  grant  that  I,  thy  servant,  may  be  as 
well  content  to  be  taken  as  the  least,  as  others  are  to  be 
greatest ;  and  that  I  be  as  well  pleased  to  be  in  the  lowest 
place  as  in  the  highest ;  and  as  glad  to  be  of  no  reputation 
in  the  world,  for  thy  sake,  as  others  are  to  be  noble  and 
famous. 


20  Catherine  varr 

Lord,  it  is  the  work  of  a  perfect  man  never  to  sequester 
his  mind  from  thee,  and  among  many  worldly  cares  to  go 
without  care  ;  not  after  the  manner  of  an  idle  or  dissolute 
person,  but  by  the  prerogative  of  a  free  mind,  alway  mind 
ing  heavenly  things,  and  not  cleaving  by  inordinate  affec~ 
tion  to  any  creature. 

I  beseech  thee,  therefore,  my  Lord  Jesus,  keep  me  from 
the  superfluous  care  of  this  world,  that  I  be  not  disquieted 
with  bodily  necessities,  and  that  I  be  not  taken  with  the 
voluptuous  pleasures  of  the  world,  or  of  the  flesh. 

Preserve  me  from  all  things  which  hinder  my  soul's 
health,  that  I  be  not  overthrown  with  them. 

O  Lord  God,  who  art  sweetness  unspeakable,  turn  into 
bitterness  to  me  all  worldly  and  fleshly  delights,  which 
might  draw  me  from  the  love  of  eternal  things,  to  the  love 
of  short  and  vile  pleasure. 

Let  not  flesh  and  blood  overcome  me,  nor  yet  the  world 
with  his  vain  glory  deceive  me,  nor  the  fiend  with  his  ma 
nifold  crafts  supplant  me ;  but  give  me  spiritual  strength 
in  resisting  them,  patience  in  suffering  them,  and  constancy 
in  persevering  to  the  end. 

Give  me,  for  all  worldly  delectations,  the  most  sweet 
consolation  of  thy  Holy  Spirit ;  and,  for  all  fleshly  love, 
endue  my  soul  with  fervent  love  of  thee. 

Make  me  strong  inwardly  in  my  soul,  and  cast  out 
thereof  all  unprofitable  cares  of  this  world,  that  I  be  not 
led  by  unstable  desires  of  earthly  things,  but  that  I  may 
repute  all  things  in  this  world,  as  they  are,  transitory,  and 
soon  vanishing  away,  and  myself  also  with  them  drawing 
towards  an  end. 

For  nothing  under  the  sun  may  long  abide,  but  all  is 
vanity  and  affliction  of  spirit. 

Give  me,  Lord,  therefore,  heavenly  wisdom,  that  I  may 
learn  to  seek  and  find  thee,  and  above  all  things  to  love  thee. 
Give  me  grace  to  withdraw  me  from  them  that  flatter 
me,  and  patiently  to  suffer  them  that  unjustly  griere  me. 

Lord,  when  temptation  or  tribulation  cometh,  vouchsafe 
to  succour  me,  that  all  may  turn  to  my  spiritual  comfort, 
and  patiently  to  suffer,  and  alway  to  say,  Thy  name  be 
blessed. 

Lord,  trouble  is  now  at  hand,  I  am  not  well,  but  I  am 
greatly  vexed  with  this  present  affliction.  O  most  glorious 
Father,  what  shall  I  do  ?  Anguish  and  trouble  are  on  every 


Prayers  and  Meditations.  21 

side ;  help  now,  I  beseech  thee,  in  this  hour,  thou  shalt 
be  lauded  and  praised  when  I  am  perfectly  made  meek 
before  thee. 

The  Lord  is  strong  enough  to  take  this  trouble  from  me» 
and  to  assuage  the  cruel  assaults  thereof,  that  1  be  not 
overcome  with  them,  as  thou  hast  oftentimes  done  before 
this  time;  that  when  I  am  clearly  delivered  by  thee,  I  may 
with  gladness  say,  The  right  hand  of  Him  that  is  highest 
hath  made  this  change. 

Lord,  grant  me  thine  especial  grace,  that  I  may  come 
thither  where  no  creature  shall  hinder  me,  nor  keep  me 
from  the  perfect  beholding  of  thee. 

For  as  long  as  any  transitory  thing  keepeth  me  back,  or 
hath  rule  in  me,  I  may  not  truly  ascend  to  thee. 

O  Lord,  without  thee  nothing  may  long  delight  or  please. 
For  if  any  thing  should  be  liking  and  savoury,  it  must  be 
through  help  of  thy  grace,  seasoned  with  the  Spirit  of  thy 
wisdom. 

O  everlasting  Light,  far  passing  all  things,  send  down 
the  beams  of  thy  brightness  from  above,  and  purify  and 
lighten  the  inward  parts  of  my  heart. 

Quicken  my  soul  and  all  the  powers  thereof,  that  it  may 
cleave  fast,  and  be  joined  to  thee,  in  joyful  gladness  of 
spiritual  desires. 

•  O  when  shall  that  blessed  hour  come,  that  thou  shall 
visit  me  and  gladden  me  with  thy  blessed  presence ;  when 
shalt  thou  be  to  me  all  in  all  ?  Verily,  until  that  time  come, 
there  can  be  no  true  joy  in  me. 

But  alas,  the  old  man,  that  is  my  carnal  affections,  live 
still  in  me,  and  are  not  crucified  nor  perfectly  dead. 

For  yet  striveth  the  flesh  against  the  spirit,  and  moveth 
great  battle  inwardly  against  me,  and  suffereth  not  thv 
kingdom  of  my  soul  to  live  in  peace. 

But  thou,  good  Lord,  who  hast  the  lordship  over  all, 
and  power  of  the  sea,  to  assuage  the  rages  and  surges  of 
the  same,  arise  and  help  me,  destroy  the  power  of  mine 
enemies,  which  always  make  battle  against  me.  Show 
forth  the  greatness  of  thy  goodness,  and  let  the  power  of 
thy  right  hand  be  glorified  in  me ;  for  there  is  to  me  none 
other  hope  nor  refuge,  but  in  thee  only,  my  Lord,  my  God  ; 
to  thee  be  honour  and  glory  everlasting. 

O  Lord,  grant  me  that  I  may  wholly  resign  myself  to 
thee,  and  in  all  things  to  forsake  myself,  and  patiently  to 
bear  my  cross  and  to  follow  thee. 

CATHERINE  PARR.  C 


22  Catherine  Parr. 

O  Lord,  what  is  man,  that  thou  vouchsaiest  to  have 
mind  of  him,  and  to  visit  him  ? 

Thou  art  alway  one,  alway  good,  alway  righteous ;  and 
holily,  justly,  and  blessedly  disposing  all  things  after  thy 
wisdom. 

But  I  am  a  wretch,  and  of  myself  alway  ready  and  prone 
to  evil,  and  do  never  abide  in  one  state,  but  many  times  do 
vary  and  change. 

Nevertheless,  it  shall  be  better  with  me,  when  it  shall 
please  thee;  for  thou,  O  Lord,  only,  art  he  that  mayest 
help  me,  and  thou  mayest  so  confirm  and  stablish  me,  that 
my  heart  shall  not  be  changed  from  thee,  but  be  surely 
fixed,  and  finally  rest  and  be  quieted  in  thee. 

I  arn  nothing  else,  of  myself,  but  vanity  before  thee  ;  an 
unconstant  creature  arid  a  feeble ;  and  therefore,  whereof 
may  I  rightfully  glory,  or  why  should  I  look  to  be  mag 
nified  ? 

Whoso  pleaseth  himself  without  thee,  displeaseth  thee ; 
and  he  that  delighteth  in  men's  praisings,  loseth  the  true 
Braise  before  thee.  The  true  praise  is  to  be  praised  of  thee ; 
and  the  true  joy  is  to  rejoice  in  thee. 

Wherefore,  thy  name,  O  Lord,  be  praised,  and  not  mine. 
Thy  works  be  magnified,  and  not  mine,  and  thy  goodness 
be  always  lauded  and  blessed. 

Thou  art  my  glory,  and  the  joy  of  my  heart ;  in  thee 
shall  I  glory,  and  joy  in  thee,  and  not  in  myself,  nor  in  any 
worldly  honour  or  dignity,  which  compared  to  thy  eternal 
glory  is  but  a  shadow  and  very  vanity. 

O  Lord,  we  live  here  in  great  darkness,  and  are  soon 
deceived  with  the  vanities  of  this  world  ;  and  are  soon 
grieved  with  a  little  trouble ;  yet,  if  I  could  behold  myself 
well,  I  should  plainly  see  that  what  trouble  soever  I  have 
suffered,  it  hath  justly  come  upon  me,  because  I  have 
sinned,  and  grievously  offended  thee.  To  me,  therefore, 
confusion  and  despite  is  due  ;  but  to  thee  laud,  honour, 
and  glory. 

Lord,  send  me  help  in  my  troubles,  for  man's  help  is 
little  worth. 

How  often  have  I  been  disappointed,  where  I  thought  I 
should  have  found  friendship  !  And  how  often  have  I  found 
it  where  I  least  thought ! 

Wherefore  it  is  a  vain  thing  to  trust  in  man,  for  the  true 
trust  and  health  of  man  is  only  in  thee. 

Blessed    be   thou,   Lord,  therefore,  in  all   things   that 


Prayers  and  Meditations.  23 

happen  unto  us,  for  we  are  weak  and  unstable,  soon  de 
ceived,  and  soon  changed  from  one  thing  to  another. 

O  Lord  God,  most  righteous  Judge,  strong  and  patient, 
who  knowest  the  frailty  and  malice  of  man ;  be  thou  my 
whole  strength  and  comfort  in  all  necessities,  for  mine  own 
conscience,  Lord,  sufficeth  not. 

Wherefore,  to  thy  mercy  I  do  appeal,  seeing  no  man  may 
be  justified,  nor  appear  righteous  in  thy  sight,  if  thou  ex 
amine  him  after  thy  justice. 

Oh  blessed  mansion  of  thy  heavenly  city  !  oh  most  clear 
day  of  eternity  which  the  night  may  never  darken  !  This  is 
the  day,  alway  clear  and  joyful ;  always  sure,  and  never 
changing  its  state. 

Would  to  God  this  day  might  shortly  appear  and  shine 
upon  us,  and  that  these  worldly  fantasies  were  at  an  end. 

This  day  shineth  clearly  to  thy  saints  in  heaven,  with 
everlasting  brightness  ;  but  to  us  pilgrims  on  earth  it  shineth 
obscurely,  and  as  through  a  mirror  or  glass. 

The  heavenly  citizens  know  how  joyous  this  day  is  ;  but 
we  outlaws,  the  children  of  Eve,  weep  and  wail  the  bitter 
tediousness  of  our  day,  that  is,  of  this  present  life,  short 
and  evil,  full  of  sorrow  and  anguish ;  where  man  is 
oftentimes  denied  with  sin,  encumbered  with  affliction,  dis 
quieted  with  troubles,  wrapped  in  cares,  busied  with  vani 
ties,  blinded  with  errors,  overcharged  with  labours,  vexed 
with  temptations,  overcome  with  vain  delights  and  plea 
sures  of  the  world,  and  grievously  tormented  with  penury 
and  want. 

O  when  shall  the  end  come  of  all  these  miseries  ?  When 
shall  I  be  clearly  delivered  from  the  bondage  of  sin? 

When  shall  I,  Lord,  have  only  mind  on  thee,  and  fully 
be  glad  and  joyful  in  thee  ? 

When  shall  I  be  free  without  hinderance,  and  be  in  pet- 
feet  liberty,  without  grief  of  body  and  soul  ? 

When  shall  I  have  peace  without  trouble  ?  peace  within 
and  without,  and  on  every  side  stedfast  and  sure  ? 

0  Lord  Jesus,  when  shall  I  stand  and  behold  thee,  and 
have  full  sight  and  contemplation  of  thy  glory  ? 

When  shalt  thou  be  to  me  all  in  all,  and  when  shall  I 
be  with  thee  in  thy  kingdom  that  thou  hast  ordained  for 
thine  elect  people  from  the  beginning  ? 

1  am  left  here  poor,  and  as  an  outlaw,  in  the  land  oi 
mine  enemies,  where  daily  are  battles  and  great  misfortunes. 

Comfort  mine  exile,  assuage  my  sorrow,  for  ali  my  desire 
c2 


24  Catherine  Parr. 

is  to  be  with  thee.  It  is  to  me  an  unpleasant  burden,  what 
pleasure  soever  the  world  offereth  me  here. 

I  desire  to  have  inward  fruition  in  thee,  but  I  cannot 
attain  thereto. 

I  covet  to  cleave  fast  to  heavenly  things,  but  worldly 
affections  pluck  my  mind  downward. 

I  would  subdue  all  evil  affections,  but  they  daily  rebel 
and  rise  against  me,  and  will  not  be  subject  unto  my  spirit 

Thus  I,  wretched  creature,  fight  in  myself,  and  am  griev 
ous  to  myself,  while  my  spirit  desireth  to  be  upward,  and 
contrary,  my  flesh  draweth  me  downward. 

Oh  what  suffer  I  inwardly  !  I  go  about  to  mind  heavenly 
things,  and  straight  a  great  rabble  of  worldly  thoughts 
rush  into  my  soul. 

Therefore,  Lord,  be  not  long  away,  nor  depart  in  thy 
wrath  from  me.  Send  me  the  light  of  thy  grace,  destroy 
in  me  all  carnal  desires. 

Send  forth  the  hot  flames  of  thy  love  to  burn  and  con 
sume  the  hot  fantasies  of  my  mind. 

Gather,  O  Lord,  my  senses  and  the  powers  of  my  soul 
together  in  thee,  and  make  me  to  despise  all  worldly  things, 
and  by  thy  grace  strongly  to  resist  and  overcome  all 
motions  and  occasions  of  sin.  Help  me,  thou  everlasting 
truth,  that  no  worldly  guile  nor  vanity  hereafter  have  power 
to  deceive  me.  Come  also,  thou  heavenly  sweetness,  and 
let  all  bitterness  of  sin  flee  far  from  me. 

Pardon  me  and  forgive  me  as  oft  as  in  my  prayer  my 
mind  is  not  surely  fixed  on  thee. 

For  many  times  I  am  not  there  where  I  stand  or  sit,  but 
rather  there  whither  my  thoughts  carry  me. 

For  there  I  am  where  my  thought  is,  and  there  as  cus- 
tomably  is  my  thought,  there  is  that  I  love. 

And  that  oftentimes  cometh  into  my  mind  which  by  cus 
tom  pleaseth  me  best,  and  delighteth  me  most  to  think 
upon  ;  accordingly  as  thou  dost  say  in  thy  gospel,  Where  a 
man's  treasure  is,  there  is  his  heart. 

Wherefore,  if  I  love  heaven  I  speak  gladly  thereof,  and 
of  such  things  as  are  of  God,  and  of  that  which  appertained 
to  his  honour,  and  to  the  glorifying  of  his  holy  name. 

And  if  I  love  the  world,  I  love  to  talk  of  worldly  things, 
and  I  joy  anon  in  worldly  felicity,  and  sorrow  and  lament 
soon  for  worldly  adversity. 

If  I  love  the  flesh,  I  imagine  oftentimes  that  which 
pleaseth  the  flesh. 


Prayers  and  Meditations.  25 

If  I  love  my  soul,  I  delight  much  to  speak  and  to  hear 
of  things  that  are  for  my  soul's  health. 

And  whatsoever  I  love,  of  that  I  gladly  hear  and  speak, 
and  bear  the  images  of  them  still  in  my  mind. 

Blessed  is  that  man,  who  for  the  love  of  the  Lord  setteth 
not  by  the  pleasures  of  this  world,  and  learneth  truly  to 
overcome  himself,  and  with  the  fervour  of  spirit  crucifieth 
his  flesh,  so  that  in  a  clean  and  a  pure  conscience  he  may 
offer  his  prayers  to  thee,  and  be  accepted  to  have  company 
of  thy  blessed  angels;  all  earthly  things  being  excluded 
from  his  heart. 

Lord,  and  holy  Father,  be  thou  blessed  now  and  ever  ;  for 
as  thou  wilt,  so  is  it  done,  and  that  thou  dost  is  alway  best. 

Let  me,  thy  humble  and  unworthy  servant,  joy  only  in 
thee,  and  not  in  myself,  nor  in  any  thing  else  beside  thee. 

For  thou,  Lord,  art  rny  gladness,  my  hope,  my  crown, 
and  all  mine  honour. 

What  hath  thy  servant  but  that  he  hath  of  thee,  and 
that  without  his  desert.  All  things  are  thine,  thou  hast 
created  and  made  them. 

I  am  poor,  and  have  been  in  trouble  and  pain  ever  from 
my  youth,  and  my  soul  hath  been  in  great  heaviness 
through  manifold  passions  that  come  of  the  world  and  of 
the  flesh  ;  wherefore,  Lord,  I  desire  that  I  may  have  of  thee 
the  joy  of  inward  peace. 

I  ask  of  thee,  to  come  to  that  rest  which  is  ordained  for 
thy  chosen  children,  that  are  fed  and  nourished  with  the 
light  of  heavenly  comforts,  for  without  thy  help  I  cannot 
come  to  thee. 

Lord,  give  me  peace,  give  me  inward  joy,  and  then  my 
soul  shall  be  full  of  heavenly  melody,  and  devout  and  fer 
vent  in  lauding  and  praising  thee. 

But  if  thou  withdraw  thyself  from  me,  as  thou  hast 
sometime  done;  then  may  not  thy  servant  run  the  way  of 
thy  commandments  as  I  did  before. 

For  it  is  not  with  me  as  it  was  when  the  lantern  of  thy 
spiritual  presence  did  shine  upon  my  head,  and  I  was 
defended  under  the  shadow  of  thy  wings  from  all  perils 
and  dangers. 

O  merciful  Lord  Jesus,  ever  to  be  praised,  the  time  is 
come  that  thou  wilt  prove  thy  servant,  and  rightful  it  is 
that  I  shall  now  suffer  somewhat  for  thee. 

Now  is  the  hour  come  that  thou  hast  known  from  the 


26  .        Catherine  Parr. 

beginning,  that  thy  servant  for  a  time  should  outwardly  be 
set  at  naught,  and  inwardly  to  lean  to  thee;  and  that  he 
should  be  despised  in  the  sight  of  the  world,  and  be  broken 
with  affliction,  that  he  may  after  arise  with  thee  in  a  new 
light,  and  be  clarified  and  made  glorious  in  thy  kingdom 
of  heaven. 

0  holy   Father,   thou  hast   ordained  it   so  to  be,  arid 
it  is  done  as  thou  hast  commanded. 

This  is  thy  grace,  O  Lord,  to  thy  friend,  to  suffer  him 
to  be  troubled  in  this  world  for  thy  love,  how  often  soever 
it  be,  and  of  what  person  soever  it  be,  and  in  what  manner 
soever  thou  wilt  suffer  it  to  fall  unto  him.  For  without  thy 
will  or  bufferance  what  thing  is  done  upon  earth? 

It  is  good  to  me,  O  Lord,  that  thou  hast  meekened  me, 
that  I  may  thereby  learn  to  know  thy  righteous  judgments, 
and  to  put  from  me  all  manner  of  presumption  and  stateli- 
ness  of  heart.  It  is  very  profitable  for  me  that  confusion 
hath  covered  my  face,  that  I  may  learn  thereby  rather  to 
seek  to  thee  for  help  and  succour,  than  to  man. 

1  have  thereby  learned  to  dread  thy  secret  and  terrible 
judgments,  who  scourgest  the  righteous  with  the  sinner, 
but  not  without  equity  and  justice. 

Lord,  I  yield  thanks  to  thee  that  thou  hast  not  spared 
my  sins,  but  hast  punished  me  with  scourges  of  love,  and 
hast  sent  me  affliction  and  anguish,  within  and  without 

No  creature  under  heaven  may  comfort  me  but  thon, 
Lord  God,  the  heavenly  physician  of  man's  soul,  who 
strikest  and  healest.  who  bringest  a  man  nigh  to  death, 
and  afterward  restorest  him  to  life  again,  that  he  may 
thereby  learn  to  know  his  own  weakness  and  imbecility 
and  the  more  fully  to  trust  in  thee,  O  Lord. 

Thy'discipline  is  laid  upon  me,  and  thy  rod  of  correction 
hath  taught  me,  and  under  that  rod  I  wholly  submit  me. 
Strike  my  back  and  my  bones  as  it  shall  please  thee,  and 
make  me  to  bow  my  crooked  will  unto  thy  will. 

Make  me  a  meek  and  a  humble  disciple,  as  thou  hast 
sometime  done  with  me,  that  I  may  walk  after  thy  will 

To  thee  I  commit  myself  to  be  corrected ;  for  better  it  is 
to  be  corrected  by  thee  here  than  in  time  to  come. 

Thou  knowest  all  things,  and  nothing  is  hid  from  thee 
that  is  in  man's  conscience. 

Thou  knowest  all  things  to  come  before  they  befall ;  and 
it  is  not  needful  that  any  man  teach  thee,  or  warn  thee  of 
any  thing  that  is  done  upon  the  earth. 


Prayers  and  Meditations.  27 

Thou  knowest  what  is  profitable  for  me,  and  how  much 
tribulations  help  to  do  away  the  rust  of  sin  in  me. 

Do  with  me  after  thy  pleasure ;  I  am  a  sinful  wretch,  to 
none  so  well  known  as  to  thee. 

Grant  me,  Lord,  to  know  that  which  is  necessary  to  be 
known ;  to  love  that  which  is  to  be  loved  ;  to  desire  that 
which  pleaseth  thee  ;  to  regard  that  which  is  precious  in 
thy  sight ;  and  to  refuse  that  which  is  vile  before  thee. 

Suffer  me  not  to  judge  thy  mysteries  after  my  outward 
senses,  nor  to  give  sentence  after  the  hearing  of  the  ig 
norant,  but  by  true  judgment  to  discern  things  spiritual  ; 
and  above  all  things  alway  to  search  and  follow  thy  will 
and  pleasure. 

0  Lord  Jesus,  thou  art  all  my  riches,  and  all  that  I 
have,  I  have  it  of  thee. 

But  what  am  I,  Lord,  that  I  dare  speak  to  thee  ?  I  am 
thy  poor  creature,  and  a  worm  most  abject. 

Behold,  Lord,  I  have  naught,  and  of  myself  I  am 
naught  worth ;  thou  art  only  God,  righteous  and  holy ; 
thou  orderest  all  things,  thou  givest  all  things,  and  thou 
fulfillest  all  things  with  goodness. 

1  am  a  sinner,  barren  and  void  of  all  godly  virtue.     Re 
member  thy  mercies,  and  fill  my  heart  with  plenty  of  thy 
jgrace,  for  thou  wilt  not  that  thy  works  in  me  should  be 
made  in  vain. 

How  may  I  bear  the  misery  of  this  life  except  thy  grace 
and  mercy  do  comfort  me  ? 

Turn  not  thy  face  from  me,  defer  not  the  visiting  of  me, 
withdraw  not  thy  comforts,  lest  haply  my  soul  be  made  as 
dry  earth,  without  the  water  of  grace. 

Teach  me,  Lord,  to  fulfil  thy  will,  to  live  meekly  and 
worthily  before  thee,  for  thou  art  all  my  wisdom  and  know 
ledge,  thou  art  he  that  knowest  me  as  I  am,  that  knewest 
me  before  the  world  was  made,  and  before  I  was  born  or 
brought  into  this  life.  To  thee,  O  Lord,  be  honour,  glory, 
and  praise,  for  ever  and  ever.  Amen. 

PRAISE  BE  TO  THE  GOD  ETERNAL.       AMEN. 


A  Prayer  for  the  King  and  Queen's  Majesties. 

O  LORD  Jesu  Christ,  most  high,  most  mighty,  King  of 
kings,  Lord  of  lords,  the  only  Ruler  of  princes,  the  very 
Son  of  God,  on  whose  right  hand  sitting,  dost  from  thy 


2S  Catherine  Parr. 

throne  behold  all  the  dwellers  upon  earth :  with  most  lowly 
hearts  we  beseech  thee,  vouchsafe  with  favourable  regard 
to  behold  our  most  gracious  sovereigns,  the  king  and  queen's 
majesties,  and  so  replenish  them  with  the  grace  of  thy 
Holy  Spirit,  that  they  alway  incline  to  thy  will  and  walk 
in  thy  way :  keep  them  far  from  ignorance,  and  through 
thy  gift  let  prudence  and  knowledge  alway  abound  in  their 
royal  hearts.  So  instruct  them,  O  Lord  Jesu,  reigning 
upon  us  in  earth,  that  their  majesties  alway  obey  thy 
Divine  Majesty  in  fear  and  dread.  Endue  them  plentifully 
with  heavenly  gifts.  Grant  them  in  health  and  wealth  long 
to  live.  Heap  glory  and  honour  upon  them.  Gladden 
them  with  the  joy  of  thy  countenance.  So  strengthen 
them  that  they  may  vanquish  and  overcome  all  their  and 
our  foes,  and  be  dreaded  and  feared  of  all  the  enemies  of 
their  realms. 


THE 
LAMENTATION  OR  COMPLAINT 

•F 

A  SINNER, 

HADE  BY  THE  HOST  VIRTUOUS  AND  RIGHT  GRACIOUS  LADY 

QUEEN   CATHERINE,  (PARR,) 

BEWAILING  THE   IGNORANCE   OF   HER   BLIND  LIFE, 
LED  IN  SUPERSTITION. 

VERY   PROFITABLE   TO   THE   AMENDMENT    OF   OUR    LIVES. 


Set  forth  and  put  in  print  at  the  instant  desire  of  the  right  gracious 
lady,  Catherine,  duchess  of  Suffolk,  and  the  earnest  request  of  the  right 
honourable  lord  William  Parr,  marquess  of  Northampton. 

First  printed  1548. 


TO  THE  READER. 

William  Cecil  having  taken  much  profit  by  the  reading  of  this 
treatise  following1,  wisheth  unto  every  Christian  by  the  reading 
thereof,  like  profit,  with  increase  from  God. 

Most  gentle  and  Christian  reader,  if  matters  should  be  rather 
confirmed  by  their  reporters,  than  the  reports  warranted  by  the 
matters,  I  might  justly  bewail  our  time,  wherein  evil  deeds  are 
well  worded,  and  good  deeds  called  evil.  But  sincere  truth  is, 
that  things  are  not  good  for  their  praises,  but  are  praised  for  their 
goodness.  I  do  not  move  thee  to  like  this  Christian  treatise,  be 
cause  I  have  mind  to  praise  it ;  but  I  exhort  thee  to  mind  it ; 
and,  for  the  goodness,  thou  shalt  allow  it ;  for  whose  liking  I 
labour  not  to  obtain,  only,  moved  by  mine  example,  their  judg 
ment  I  regard,  chiefly  confirmed  by  the  matter.  Truly,  our  time 
is  so  disposed  to  grant  good  names  to  evil  fruits,  and  excellent 
tenns  to  mean  works,  that  neither  can  good  deeds  enjoy  their  due 
names,  being  defrauded  by  the  evil ;  neither  excellent  works  can 
possess  their  worthy  terms,  being  forestalled  by  the  mean  ;  inso 
much  that  men  seek,  rather,  how  much  they  can,  than  how  much 
they  ought  to  say ;  inclining-  more  to  their  pleasure,  than  to  their 
judgment,  and  to  show  themselves  rather  eloquent,  than  the 
matter  good ;  so  that  neither  the  goodness  of  the  cause  can  move 
them  to  say  more,  neither  the  evilness  less.  For,  if  the  excellency 
of  this  Christian  contemplation,  either  for  the  goodness  appearing 
herein  to  marvel,  either  for  the  profit  ensuing1  hereupon  to  the 
c  3 


30  Catherine  Parr. 

reader,  should  he  with  due  commendation  followed ;  I,  of  ne 
cessity,  should  either  travail  to  find  out  new  words,  the  old  being1 
anticipated  by  evil  matters,  or  wish  that  the  common  speech  of 
praising-  were  spared,  until  convenient  matters  were  found  to 
spend  it ;  such  is  the  plenty  of  praising1  and  scarceness  of  de 
serving1. 

Wherefore,  lacking1  the  manner  in  words,  and  not  the  matter 
in  deed  of  high  commendation,  I  am  compelled  to  keep  in  my 
judgment  with  silence,  trusting1  that  whom  my  report  could  not 
nave  moved  to  like  this  present  treatise,  the  worthiness  of  the 
matter  shall  compel  to  give  it  honour. 

Any  earthly  man  would  soon  be  stirred  to  see  some  mystery  of 
magic,  or  practice  of  alchymy,  or,  perchance,  some  enchantment 
of  elements ;  but  thou,  who  art  christened,  hast  here  a  wonder 
ful  mystery  of  the  mercy  of  God,  a  heavenly  practice  of  regene 
ration,  a  spiritual  enchantment  of  the  grace  of  God.  If  joy  and 
triumph  be  showed,  when  a  king-'s  child  is  born  into  the  world, 
what  joy  is  sufficient,  when  God's  child  is  regenerated  from 
.heaven.  The  one  is  flesh,  which  is  born  of  flesh  ;  the  other  is 
spirit,  which  is  born  of  Spirit.  The  one,  also,  shall  wither  like 
the  grass  of  the  earth  in  short  time ;  the  other  shall  live  in 
heaven  beyond  all  time.  If  the  finding  of  one  lost  sheep  be 
more  joyful  than  the  having1  of  ninety  and  nine ;  what,  joy  is  it, 
to  consider  the  return  of  a  strav  child  of  almighty  God,  whose 
return  teacheth  the  ninety  and  nine  to  come  to  their  fold !  Even 
such  cause  of  joy  is  this,  that  the  angels  in  heaven  take  comfort 
herein.  Be  thou,  therefore,  joyful,  when  a  noble  child  is  newly 
born  ;  show  thyself  glad  when  the  lost  sheep  hath  won*  the  whole 
flock  ;  be  thou  not  sad  where  angels  rejoice. 

Here  mayest  thou  see  one,  if  the  kind  may  move  thee,  a 
woman  ;  if  degree  may  provoke  thee,  a  woman  of  high  estate  ; 
by  birth  made  noble,  by  marriag-e  most  noble,  by  wisdom  godly, 
by  a  mighty  kingf,  an  excellent  queen  ;  by  a  famous  Henry,  a 
renowned  Catherine  ;  a  wife  to  him  that  was  a  king1  to  realms ; 
refusing1  the  world  wherein  she  was  lost,  to  obtain  heaven,  wherein 
she  may  be  saved ;  abhorring  sin,  which  made  her  bound,  to  re 
ceive  grace,  whereby  she  may  be  free ;  despising-  flesh,  the  cause 
of  corruption,  to  put  on  the  Spirit,  the  cause  of  sanctification ; 
forsaking1  ignorance,  wherein  she  was  blind,  to  come  to  know 
ledge,  whereby  she  may  see  ;  removing1  superstition,  wherewith 
she  was  smothered,  to  embrace  true  religion,  wherewith  she  may 
revive. 

The  fruit  of  this  treatise,  good  reader,  is  thine  amendment ; 
this  only  had,  the  writer  is  satisfied.  This  gixxl  lady  thought  no 
shame  to  detest  her  sin  to  obtain  remission ;  no  vileness  to  be 
come  nothing,  to  be  a  member  of  Him  who  is  all  things  in  all ; 
no  folly  to  forget  the  wisdom  of  the  world,  to  learn  the  simplicity 
of  the  gospel  at  the  last ;  no  displeasantness  to  submit  herself  tu 

*  Rtturned  to. 


Tfie  Lamentation  of  a  Sinner.  31 

the  school  of  the  cross,  the  learning  of  the  crucifix,  the  book  of 
our  redemption  the  very  absolute  library  of  God's  mercy  and 
wisdom.  This  way,  thought  she,  her  honour  increased,  and  her 
state  permanent,  to  make  her  earthly  honour  heavenly,  and  neg 
lect  the  transitory  for  the  everlasting. 

Of  this  I  would  have  thee  warned,  that  the  profit  may  ensue. 
These  great  mysteries  and  graces  are  not  well  perceived,  except 
they  are  surely  studied ;  neither  are  they  perfectly  studied,  ex 
cept  they  are  diligently  practised ;  neither  profitably  practised 
without  amendment.  See  and  learn  hereby  what  she  hath  done, 
then  mayest  thou  practise  and  amend  that  thou  canst  do  ;  so  shalt 
thou  practise  with  ease,  having  a  guide,  and  amend  with  profit, 
having  a  zeal.  It  is  easier  to  see  these,  than  to  learn  ;  begin  at 
the  easiest  to  come  to  the  harder ;  see  thou  her  confession,  that 
thou  mayest  learn  her  repentance ;  practise  her  perseverance, 
that  thou  mayest  have  like  amendment;  despise  thyself  in  es 
chewing  vice,  that  thou  mayest  please  God  in  asking  grace ;  let 
not  shame  hinder  the  confession,  which  hindered  not  the  offence. 
Be  thou  sure,  "  if  we  acknowledge  our  sins,  God  is  faithful  to 
forgive  us,  and  to  cleanse  us  from  all  unrighteousness."  Obey 
the  prophets  saying,  "  Declare  thy  ways  to  the  Lord." 

Thus  far  thou  mayest  learn  to  know  thyself :  next  this,  be 
thou  as  diligent  to  relieve  thyself  in  God's  mercy,  as  thou  hast 
been  to  relieve  thyself  in  thine  own  repentance.  For  God  hath 
concluded  all  things  under  sin,  because  he  would  have  mercy 
upon  all ;  who  hath  also  borne  our  sins  in  his  body  upon  the 
tree,  that  we  should  be  delivered  from  sin,  and  should  live  unto 
righteousness,  by  whose  stripes  we  are  healed.  Here  is  our 
anchor ;  here  is  our  shepherd  ;  here  we  are  made  whole  ;  here  is 
our  life,  our  redemption,  our  salvation,  and  our  bliss ;  let  us, 
therefore,  now  feed,  by  this  gracious  queen's  example,  and  be  not 
ashamed  to  become  in  confession  publicans,  since  this  noble  lady 
will  be  no  pharisee. 

And,  to  all  ladies  of  estate,  I  wish  as  earnest  mind,  to  follow 
our  queen  in  virtue  as  in  honour,  that  they  might  once  appear  to 
prefer  God  before  the  world,  and  be  honourable  in  religion,  who 
now  are  honourable  in  vanities  ;  so  shall  they,  as  in  some  virtu 
ous  ladies  of  right  high  estate  it  is  with  great  comfort  seen, 
taste  of  this  freedom  of  remission  of  the  everlasting  bliss,  which 
exceeds  all  thoughts  and  understandings,  and  is  prepared  for  the 
holy  in  spirit,  ^or  the  which,  let  us,  with  our  intercession,  iu 
holiness  and  pureness  of  life,  offer  ourselves  to  the  heavenly 
Father,  an  undefiled  host.*  To  whom  be  eternal  praise  and  glory, 
throughout  the  earth,  without  end.  Amen.t 

*  Sacrifice,  victim.  Romans  xii.  1. 

t  Sir  William  Cecil,  the  author  of  this  preface,  was  the  great  lord 
Burleigh,  he  owed  his  first  introduction  to  Henry  VIII.  to  the  success 
ful  disputation  with  two  Romish  priests.  During  a  long  and  acliv# 
life  he  constantly  laboured  to  promote  the  reformation. 


THE 

LAMENTATION  OF  A  SINNER. 


THE  FIRST  CHAPTER. 
Of  an  humble  confession  of  sins  to  the  glory  nf  God. 

WHEN  I  consider,  in  the  bethinking  of  mine  evil  and 
wretched  former  life,  mine  obstinate,  stony,  and  untractable 
heart,  to  have  so  much  exceeded  in  evilness,  that  it  hath 
not  only  neglected,  yea  contemned,  and  despised  God's 
holy  precepts  and  commandments ;  but,  also,  embraced, 
received,  and  esteemed,  vain,  foolish,  and  feigned  trifles,  I 
am  partly,  by  the  hate  I  owe  to  sin,  which  hath  reigned  in 
me,  and  partly,  by  the  love  I  owe  to  all  Christians,  whom  I 
am  content  to  edify  ;  even,  with  the  example  of  mine  own 
shame,  forced,  and  constrained,  with  my  heart  and  words, 
to  confess  and  declare  to  the  world,  how  ingrate,  negligent, 
unkind,  and  stubborn,  I  have  been  to  God  my  Creator, 
and  how  beneficial,  merciful,  and  gentle,  he  hath  been 
always  to  me  his  creature,  being  such  a  miserable  and 
wretched  sinner. 

Truly,  I  have  taken  no  little  small  thing  upon  me. 
First,  to  set  forth  my  whole  stubbornness  and  contempt  in 
words ;  the  which  is  incomprehensible  in  thought,  as  it  is 
in  the  nineteenth  Psalm,Who  understandeth  his  faults  ?  Next 
this,  to  declare  the  excellent  beneficence,  mercy,  and  good 
ness  of  God,  which  is  infinite,  and  immeasurable.  Neither 
can  all  the  words  of  angels  and  men  make  relation  thereof, 
as  appertaineth  to  his  most  high  goodness.  Who  is  he, 
that  is  not  forced  to  confess  the  same,  if  he  consider  what 
he  hath  received  of  God,  and  doth  daily  receive  ?  Yea,  if 
men  would  not  acknowledge  and  confess  the  same,  the 
stones  would  cry  it  out.  Truly,  I  am  constrained  and 
forced  to  speak,  and  write  thereof,  to  mine  own  confusion 
and  shame,  but  to  the  glory  and  praise  of  God.  For  he, 
as  a  loving  Father,  of  most  abundant  and  high  goodness, 
hath  heaped  upon  me  innumerable  benefits ;  and  I, 


The  Lamentation  of  a  Sinner.  35 

contrary,  have  heaped  manifold  sins,  despising  that  which 
was  good,  holy,  pleasant,  and  acceptable  in  his  sight,  and 
choosing  that  which  was  delicious,  pleasant,  and  acceptable, 
in  my  sight. 

And  no  marvel  it  was  that  I  so  did,  for  I  would  not 
learn  to  know  the  Lord,  and  his  waysr  but  loved  darkness 
better  than  light,  yea,  darkness  seemed  to  me  light.  I 
embraced  ignorance,  as  perfect  knowledge,  and  knowledge 
seemed  to  me  superfluous  and  vain.  I  regarded  little  God's 
word,  but  gave  myself  to  vanities,  and  shadows  of  the 
world.  I  forsook  him,  in  whom  all  truth  is  and  followed, 
the  vain,  foolish  imaginations  of  my  heart.  I  would  have 
covered  my  sins  with  the  pretence  of  holiness ;  I  called 
superstition  godly  meaning,  and  true  holiness  error.  The 
Lord  did  speak  many  pleasant  and  sweet  words  unto  me, 
and  I  would  not  hear  ;  he  called  me  diversely,  but  through 
frowardness,  I  would  not  answer. 

Mine  evils  and  miseries  are  so  many,  and  so  great,  that 
they  can  accuse  me  even  to  my  face.  Oh,  how  miserably 
and  wretchedly  am  I  confounded,  when,  for  the  multitude 
and  greatness  of  my  sins,  I  am  compelled  to  accuse  myself! 
Was  it  not  a  marvellous  unkindness,  when  God  did  speak 
to  me,  and  also  call  to  me,  that  I  would  not  answer  him  ? 
What  man,  so  called,  would  not  have  heard?  Or  what 
man,  hearing,  would  not  have  answered  ?  If  an  earthly 
prince  had  spoken,  or  called,  I  suppose  there  are  none,  but 
would  willingly  have  done  both.  Now,  therefore,  what  a 
wretch  and  caitiff  am  I,  that,  when  the  Prince  of  princes, 
the  King  of  kings,  did  speak  many  pleasant  and  gentle 
words  unto  nae,  and  also  called  me  so  many  and  sundry 
times,  that  they  cannot  be  numbered ;  and  yet,  notwith 
standing  these  great  signs  and  tokens  of  love,  I  would  not 
come  unto  him,  but  hid  myself  out  of  his  sight,  seeking 
many  crooked  and  by-ways,  wherein  I  walked  so  long,  that 
I  had  wholly  lost  his  sight.  And  no  marvel,  or  wonder, 
for  I  had  a  blind  guide,  called  Ignorance,  who  dimmed  so 
mine  eyes,  that  I  could  never  perfectly  get  any  sight  of  the 
fair,  goodly,  straight,  and  right  ways  of  his  doctrine ;  but 
continually  travelled,  uncomfortably,  in  foul,  wicked 
crooked,  and  perverse  ways  ;  yea,  and  because  they  were 
so  much  haunted  of  many,  I  could  not  think,  but  that  I 
walked  in  the  perfect  and  right  way,  having  more  regard 
to  the  number  of  the  walkers,  than  to  the  order  of  the 
walking ;  believing  also,  most  assuredly,  with  company,  to 


&4  Catherine  Parr 

have  walked  to  heaven,  whereas,  I  am  most  suie,  they 
would  have  brought  me  down  to  hell. 

I  forsook  the  spiritual  honouring  of  the  true  living  God, 
and  worshipped  visible  idols,  and  images  made  of  men's 
hands,  believing,  by  them,  to  have  gotten  heaven  ;  yea,  to 
say  the  truth,  I  made  a  great  idol  of  myself,  for  I  loved 
myself  better  than  God.  And,  certainly,  look,  how  many 
things  are  loved,  or  preferred,  in  our  hearts,  before  God,  so 
many  are  taken  and  esteemed  for  idols,  and  false  gods. 
Alas !  how  have  I  violated  this  holy,  pure,  and  most  high 
precept  and  commandment  of  the  love  of  God !  Which 
precept  bindeth  me  to  love  him  with  my  whole  heart,  mind, 
force,  strength,  and  understanding :  and  I,  like  unto  an 
evil,  wicked,  and  disobedient  child,  have  given  my  will, 
power,  and  senses,  to  the  contrary,  making,  almost,  of 
every  earthly  and  carnal  thing,  a  god  ! 

Furthermore,  the  blood  of  Christ  was  not  reputed  by 
me  sufficient  for  to  wash  me  from  the  filth  of  my  sins; 
neither  such  ways,  as  he  had  appointed  by  his  word  ;  but 
I  sought  for  such  riffraff  as  the  bishop  of  Rome  hath 
planted  in  his  tyranny  and  kingdom,  trusting,  with  great 
confidence,  by  the  virtue  and  holiness  of  them,  to  receive 
full  remission  of  my  sins.  And  so  I  did,  as  much  as  was 
in  me,  obfuscate*  and  darken  the  great  benefit  of  Christ's 
passion,  than  the  which,  no  thought  can  conceive  anything 
of  more  value.  There  cannot  be  done  so  great  an  injury 
and  displeasure  to  almighty  God,  our  Father,  as  to  tread 
under  foot  Christ,  his  only  begotten  and  well  beloved  Son. 
All  other  sins  in  the  world,  gathered  together  in  one,  are 
not  so  heinous  and  detestable  in  the  sight  of  God.  And 
no  wonder,  for,  in  Christ  crucified,  God  doth  show  himself 
most  noble  and  glorious,  even  an  almighty  God,  and  most 
loving  Father,  in  his  only  dear  and  chosen  blessed  Son. 

And,  therefore,  I  count  myself  one  of  the  most  wicked 
and  miserable  sinners  in  the  world,  because  I  have  been  so 
much  contrary  to  Christ  my  Saviour.  St.  Paul  desired  to 
know  nothing,  but  Christ  crucified ;  after  he  had  been  rapt 
into  the  third  heaven,  where  he  heard  such  secrets,  as  were 
not  convenient  and  meet  to  utter  to  men,  but  counted  all 
his  works  and  doings  as  nothing  to  win  Christ.  And  I, 
most  presumptuously  thinking  nothing  of  Christ  crucified, 
went  about  to  set  forth  mine  own  righteousness,  saying, 
with  the  proud  pharisee,  "  Good  Lord,  I  thank  thee,  I  am 
*  Obscure. 


The.  Lamentation  of  a  Sinner.  35 

not  like  other  men :  I  am  none  adulterer,  nor  fornicator, 
and  so  forth  ;"  with  such  like  words  of  vain  glory,  extolling 
myself,  and  despising  others ;  working  as  an  hired  servant 
for  wages,  or  else  for  reward  ;  and  not,  as  a  loving  child, 
only  for  very  love,  without  respect  of  wages  or  reward,  as 
I  ought  to  have  done.  Neither  did  I  consider  how  benefi 
cial  a  Father  I  had,  who  did  show  me  his  charity  and 
mercy,  of  his  own  mere  grace  and  goodness,  that,  when 
I  was  most  his  enemy,  he  sent  his  only  begotten  and  well- 
beloved  Son  into  this  worfd  of  wretchedness  and  misery,  to 
suffer  most  cruel  and  sharp  death  for  my  redemption.  But 
my  heart  was  so  stony  and  hard,  that  this  great  benefit  was 
never  truly  and  lively  printed  in  my  heart,  although,  with 
my  words  it  was  oft  rehearsed,  thinking  myself  to  be 
sufficiently  instructed  in  the  same,  and  being,  indeed,  in 
blind  ignorance  ;  and  yet  I  stood  so  well  in  mine  own 
judgment  and  opinion,  that  I  thought  it  vain  to  seek  the 
increase  of  my  knowledge  therein. 

Paul  calleth  Christ  the  wisdom  of  God ;  and,  even  the 
same  Christ,  was,  to  me  foolishness.  My  pride  and  blind 
ness  deceived  me,  and  the  hardness  of  my  heart  withstood 
the  growing  of  truth  within  it.  Such  were  the  fruits  of  my 
carnal  and  human  reason — to  have  rotten  ignorance  in 
price  for  ripe  and  seasonable  knowledge  ;  such,  also,  is  the 
malice  and  wickedness  that  possesseth  the  hearts  of  men  ; 
such  is  the  wisdom  and  pleasing  of  the  flesh.  I  professed 
Christ  in  my  baptism,  when  I  began  to  live,  but  I  swerved 
from  him  after  baptism,  in  continuance  of  my  living,  even 
as  the  heathen,  which  never  had  begun. 

Christ  was  innocent,  and  void  of  all  sin  ;  and  I  wallowed 
in  filthy  sin,  and  was  free  from  no  sin.  Christ  was  obedient 
unto  his  Father,  even  to  the  death  of  the  cross  ;  and  I  dis 
obedient,  and  most  stubborn,  even  to  the  confusion  of  truth. 
Christ  was  meek  and  humble  in  heart,  and  I  most  proud 
and  vain-glorious.  Christ  despised  the  world,  with  all  the 
vanities  thereof,  and  I  made  it  my  god,  because  of  the 
vanities.  Christ  came  to  serve  his  brethren,  and  I  coveted 
to  rule  over  them.  Christ  despised  worldly  honour,  and  I 
much  delighted  to  attain  the  same.  Christ  loved  the  base 
and  simple  things  of  the  world,  and  I  esteemed  the  most 
fair  anil  pleasant  things.  Christ  loved  poverty,  and  I  wealth. 
Christ  was  gentle  and  merciful  to  the  poor,  and  I  hard 
hearted  and  ungentle.  Christ  prayed  for  his  enemies,  and 
I  hated  mine.  Christ  rejoiced  in  the  conversion  of  sinners, 


36  Catherine  Parr. 

and  I  was  not  grieved  to  see  their  reversion*  to  sin.  By 
this  declaration,  all  creatures  may  perceive  how  far  I  was 
from  Christ,  and  without  Christ ;  yea,  how  contrary  to 
Christ,  although  I  bare  the  name  of  a  Christian  :  insomuch 
that,  if  any  man  had  said,  I  had  been  without  Christ,  I 
would  have  stiffly  denied  and  withstood  the  same  ;  and 
yet,  indeed,  I  neither  knew  Christ,  nor  wherefore  he  came. 
As  concerning  the  effect  and  purpose  of  his  coming,  I 
had  a  certain  vain  and  blind  knowledge,  both  cold  and 
dead,  which  may  be  had  with  all  sin ;  as  doth  plainly  ap 
pear  by  this  my  confession  and  open  declaration. 


THE  SECOND  CHAPTER. 

A  Lamentation  of  a  Sinner,  with  a  hearty  repentance  in 
Faith,  to  obtain  absolution  and  remission,  through  the 
merits  of  Christ. 

WHAT  cause  now  have  I  to  lament,  sigh,  and  weep,  for 
my  life  and  time  so  evil  spent !  With  how  much  humility 
and  lowliness  ought  I  to  come,  and  acknowledge  my  sins 
to  God,  giving  him  thanks,  that  it  hath  pleased  him,  of  his 
abundant  goodness,  to  give  me  time  of  repentance  !  For  I 
know  my  srns,  in  the  consideration  of  them,  to  be  so 
grievous,  and,  in  the  number,  so  exceeding,  that  I  have  de 
served,  very  often,  eternal  damnation.  And  for  the  defer 
ring  of  God's  wrath,  so  manifoldly  due,  I  must  incessantly 
give  thanks  to  the  mercy  of  God ;  beseeching  also,  that 
the  same  delay  of  punishment  cause  not  his  plague  to  be 
the  sorer,  since  mine  own  conscience  condemns  my  former 
doings.  But  his  mercy  exceedeth  all  iniquity.  And  if  I 
should  not  thus  hope,  alas,  what  should  I  seek  for  refuge 
and  comfort?  No  mortal  man  is  of  power  to  help  me; 
and,  for  the  multitude  of  my  sins,  I  dare  not  lift  up  mine 
eyes  to  heaven,  where  the  seat  of  judgment  is,  I  have  so 
much  offended  my  God.  What !  shall  I  fall  in  desperation  ? 
Nay,  I  will  call  upon  Christ,  the  Light  of  the  world,  the 
Fountain  of  life,  the  Relief  of  all  careful  consciences,  the 
Peacemaker  between  God  and  man,  and  the  only  health 
and  comfort  of  all  true  repentant  sinners. 

He  can,  by  his  almighty  power,  save  me,  and  deliver  me 
out  of  this  miserable  state,  and  hath  will,  by  his  mercy,  to 
save  even  the  whole  sin  of  the  world.     I  have  no  hope  nor 
*  Turning  agaiu 


The  Lamentation  of  a  Sinner.  37 

confidence  in  any  creature,  neither  in  heaven  nor  earth,  but 
in  Christ,  my  whole  and  only  Saviour.  .  He  came  into  the 
world  to  save  sinners,  and  to  heal  them  that  are  sick  ;  tor 
he  said,  The  whole  have  no  need  of  the  physician.  Behold, 
Lord,  how  I  come  to  thee,  a  sinner  sick,  and  grievously 
wounded  ;  I  ask  not  bread,  but  the  crumbs  that  fall  from  the 
children's  table.  Cast  me  not  out  of  thy  sight,  although 
I  have  deserved  to  be  cast  into  hell  fire. 

If  I  should  look  upon  my  sin,  and  not  upon  thy  mercy, 
I  should  despair  ;  for,  in  myself,  I  find  nothing  to  save 
me,  but  a  dunghill  of  wickedness  to  condemn  me.  If  I 
should  hope,  by  mine  own  strength  and  power,  to  come  out 
of  this  maze  of  iniquity  and  wickedness,  wherein  I  have 
walked  so  long,  I  should  be  deceived.  For  I  am  so 
ignorant,  blind,  weak,  and  feeble,  that  I  cannot  bring 
myself  out  of  this  entangled  and  wayward  maze  ;  but,  the 
more  I  seek  means  and  ways  to  wind  myself  out,  the  more 
I  am  wrapped  and  tangled  therein. 

So  that  I  perceive  my  striving  therein  to  be  hinderance, 
my  travail  to  be  labour  spent  in  going  back.  It  is  the 
hand  of  the  Lord  that  can,  and  will,  bring  me  out  of  the 
endless  maze  of  death.  For,  without  I  be  prevented  by 
the  grace  of  the  Lord,  I  cannot  ask  forgiveness,  nor  be 
repentant,  or  sorry  for  them.  There  is  no  man  can  avow 
that  Christ  is  the  only  Saviour  of  the  world,  but  by  the 
Holy  Ghost ;  yea,  as  St.  Paul  saith,  no  man  can  say,  The 
Lord  Jesus,  but  by  the  Holy  Ghost.  The  Spirit  helpeth 
our  infirmity,  and  maketh  continual  intercession  for  us, 
with  such  sorrowful  groanings  as  cannot  be  expressed. 

Therefore,  I  will  first  require,  and  pray  the  Lord,  to 
give  me  his  Holy  Spirit,  to  teach  me  to  avow,  that  Christ 
is  the  Saviour  of  the  world,  and  to  utter  these  words, 
"  The  Lord  Jesus  ;"  and,  finally,  to  help  mine  infirmities, 
and  to  intercede,  or  entreat  for  me.  For  I  am  most  certain 
and  sure,  that  no  creature,  in  heaven  or  earth,  is  of  power, 
or  can,  by  any  mean,  help  me  ;  but  God,  who  is  omnipo 
tent,  almighty,  beneficial,  and  merciful,  wellwilling,  and 
loving,  to  all  those  that  call,  and  put  their  whole  confidence 
and  trust  in  him.  And,  therefore,  I  will  seek  none  other 
means,  nor  advocate,  but  Christ's  holy  spirit ;  who  is  only 
the  Advocate  and  Mediator  between  God  and  man,  to 
help  and  relieve  me. 


Catherine  Parr. 


THE  THIRD  CHAPTER. 
What  true  Faith  worketh  in  the  «ouJ  of  a  Sinner. 

BUT  now,  what  maketh  me  so  boH  and  hardy,  to  pre 
sume  to  come  to  the  Lord  with  such  audacity  and  boldness, 
being  so  great  a  sinner  ?  Truly,  nothing,  but  his  own 
word.  For  he  saith,  "  Come  to  me,  all  ye  that  labour,  and 
are  burdened,  and  I  shall  refresh  you."  What  gentle, 
merciful,  and  comfortable  words  are  these  to  all  sinners ! 
Were  he  not  a  frantic,  mad,  beastlike,  and  foolish  man,  that 
would  run  for  aid,  help,  or  refuge  to  any  other  creature  ? 
What  a  most  gracious,  comfortable,  and  gentle  saying  was 
this,  with  such  pleasant  and  sweet  words  to  allure  his  very 
enemies  to  come  unto  him  !  Is  there  any  worldly  prince, 
or  magistrate,  that  would  show  such  clemency  and  mercy 
to  their  disobedient  and  rebellious  subjects,  having  offended 
them?  I  suppose  they  would  not  wilh  such  words  allure 
them,  except  it  were  to  call  those  whom  they  cannot  take, 
and  punish  them  being  taken.  But  even  as  Christ  is  Prince 
of  princes,  and  Lord  of  lords,  so  his  charity  and  mercy  ex- 
ceedeth  and  surmounteth  all  others.  Christ  saith,  If  carnal 
fathers  do  give  good  gifts  to  their  children  when  they  ask 
them,  how  much  more  shall  your  heavenly  Father,  being  in 
substance  all  holy,  and  most  highly  good,  give  good  gifts  to 
all  them  that  ask  him. 

It  is  no  small  nor  little  gift  that  I  now  require,  neither 
think  I  myself  worthy  to  receive  such  a  noble  gift,  being  so 
ingrate,  unkind,  and  wicked  a  child.  But  when  I  behold 
the  benignity,  liberality,  mercy,  and  goodness  of  the  Lord, 
I  am  encouraged,  boldened,  and  stirred  to  ask  such  a  noble 
gift.  The  Lord  is  so  bountiful  and  liberal,  that  he  will 
not  have  us  satisfied  and  contented  with  one  gift,  neither  to 
ask  simple  and  small  gifts ;  and  therefore  he  promiseth  and 
bindeth  himself  by  his  word,  to  give  good  and  beneficial  gifts 
to  all  them  that  ask  Aim  with  true  faith,  without  which 
nothing  can  be  done  acceptable  or  pleasing  to  God  ;  for 
faith  is  the  foundation  and  ground  of  all  other  gifts,  virtues, 
and  graces ;  and  therefore  I  will  pray  and  say,  Lord,  in 
crease  my  faith. 

For  this  is  the  life  everlasting,  O  Lord,  that  I  must  be 
lieve  thee  to  be  the  true  God,  and  him  whom  that  thou  didst 
send,  Jesus  Christ.  By  this  faith  I  am  assured,  and  by 


The  Lamentation  of  a  Sinner.  39 

this  assurance  I  feel  the  remission  of  my  sins.  This  is  it 
that  maketh  me  bold,  this  is  it  that  comfbrteth  me,  this  is  it 
that  quencheth  all  despair. 

I  know,  O  my  Lord,  thine  eyes  look  upon  my  faith.  St. 
Paul  saith,  We  are  justified  by  faith  in  Christ,  and  not  by 
the  deeds  of  the  law  ;  for  if  righteousness  come  by  the  law, 
then  Christ  died  in  vain.  St.  Paul  meaneth  not  here  a  dead, 
human,  and  historical  faith,  gotten  by  human  industry  ;  but 
a  supernatural  and  lively  faith,  which  worketh  by  charity, 
as  he  himself  plainly  expresses.  This  dignity  of  faith  is  no 
derogation  to  good  works  ;  for  out  of  this  faith  spring  all 
good  works,  yet  we  may  not  impute  to  the  worthiness  of 
faith  or  works  our  justification  before  God,  but  ascribe  and 
give  the  worthiness  of  it  wholly  to  the  merits  of  Christ's 
passion,  and  refer  and  attribute  the  knowledge  and  per 
ceiving  thereof  only  to  faith  ;  whose  very  true  and  only 
property  it  is  to  take,  apprehend,  and  hold  fast  the  promises 
of  God's  mercy,  which  maketh  us  righteous;  and  to  cause 
me  continually  to  hope  for  the  same  mercy,  and  in  love  to 
work  all  manner  of  ways  allowed  in  the  scripture,  that  I 
may  be  thankful  for  the  same. 

Thus  1  feel  myself  to  come,  as  it  were,  in  a  new  garment 
before  God  ;  and  now  by  his  mercy  to  be  taken  as  just  and 
righteous,  who,  of  late,  without  his  mercy,  was  sinful  and 
wicked ;  and  by  faith  to  obtain  his  mercy,  the  which  the 
untaithf'ul  cannot  enjoy.  And  although  St.  John  extolleth 
charity  in  his  epistle,  saying,  that  God  is  charity,  and  he 
that  dwelleth  in  charity  dwelleth  in  God.  Truly,  charity 
maketh  men  live  like  angels,  and  of  the  most  furious,  un 
bridled,  and  carnal  men,  maketh  meek  lambs. 

Yea,  with  how  fervent  a  spirit  ought  I  to  call,  cry,  and 
pray  to  the  Lord  to  make  his  great  charity  to  burn  and 
flame  my  heart,  being  stony  and  evil  affected,  that  it  never 
would  conceive  nor  regard  the  great,  inestimable  charity  and 
love  of  God,  in  sending  his  only  begotten  and  dear  beloved 
Son  into  this  vale  of  misery,  to  suffer  the  most  cruel  and 
sharp  death  of  the  cross  for  my  redemption.  Yea,  I  never 
had  this  unspeakable  and  most  high  charity  and  abundant 
love  of  God  printed  and  fixed  in  my  heart  duly,  till  it 
pleased  God  of  his  mere  grace,  mercy,  and  pity,  to  open 
mine  eyes,  making  me  to  see  and  behold  with  the  eye  of 
lively  faith,  Christ  crucified  to  be  mine  only  Saviour  and 
Redeemer.  For  then  I  began,  and  not  before,  to  perceive 
und  see  mine  own  ignorance  and  blindness  ;  the  cause 


40  Catherine  Parr 

thereof  was  that  I  would  not  learn  to  know  Christ  my 
Saviour  and  Redeemer. 

But  when  God,  of  his  mere  goodness,  had  thus  opened 
mine  eyes,  and  made  me  see  and  behold  Christ,  the  Wisdom 
of  God,  the  Light  of  the  world,  with  a  supernatural  sight 
of  faith,  all  pleasures,  vanities,  honour,  riches,  wealth,  and 
aids  of  the  world,  began  to  wax  bitter  unto  me.  Then  I 
knew  it  was  no  illusion  of  the  devil,  nor  false,  nor  human 
doctrine  I  had  received.  When  such  success  came  thereof, 
that  I  had  in  detestation  and  horror  that  which  I  erst  so 
much  loved  and  esteemed,  being  of  God  forbidden  that  we 
should  love  the  world,  or  the  vain  pleasures  and  shadows  in 
the  same,  then  began  I  to  perceive  that  Christ  was  my  only 
Saviour  and  Redeemer  ;  and  the  same  doctrine  to  be  all 
divine,  holy,  heavenly,  and  infused  by  grace  into  the  hearts 
of  the  faithful,  which  never  can  be  attained  by  human  doc 
trine,  knowledge,  or  reason,  although  they  should  travail  and 
labour  for  the  same  to  the  end  of  the  world.  Then  began 
I  to  dwell  in  God  by  charity,  knowing,  by  the  loving  charity 
of  God  in  the  remission  of  my  sins,  that  God  is  charity,  as 
St.  John  saith.  So  that  of  my  faith,  whereby  I  came  to 
know  God,  and  whereby  it  pleased  God,  even  because  I 
trusted  in  him,  to  justify  me,  sprang  this  excellent  charity 
in  my  heart. 

I  think  no  less,  but  many  will  wonder  and  marvel  at  this 
my  saying,  that  I  never  knew  Christ  for  my  Saviour  and 
Redeemer  until  this  time.  For  many  have  this  opinion, 
saying,  Who  knoweth  not  there  is  a  Christ?  Who,  being 
a  Christian,  doth  not  confess  him  his  Saviour?  And  thus 
believing  their  dead,  human,  historical  faith  and  knowledge, 
which  they  have  learned  in  their  scholastical  books  to  be 
the  true  infused  faith  and  knowledge  of  Christ,  which  may 
be  had,  as  I  said  before,  with  all  sin,  they  used  to  say,  by 
their  own  experience  of  themselves,  that  their  faith  doth  not 
justify  them.  And  true  it  is,  except  they  have  this  faith, 
which  I  have  declared  here  before,  they  shall  never  be 
justified. 

And  yet  it  is  not  false  that  by  faith  only  I  am  sure  to  be 
justified.  Even  this  is  the  cause  that  so  many  impugn  this 
office  and  duty  of  true  faith,  tecause  so  many  lack  the  true 
faith.  And  even  as  the  faithful  are  forced  to  allow  this  true 
faith,  so  the  unfaithful  can,  in  nowise  probably,  entreat 
thereof;  the  one  feeling  in  himself  that  which  he  saith,  the 
other  not  having  in  him  tor  to  say. 


The  Lamentation  of  a  Sinner.  41 

I  have  certainly  no  curious  learning  to  defend  this  matter 
withal,  but  a  simple  zeal  and  earnest  love  to  the  truth  in 
spired  of  God,  who  promiseth  to  pour  his  Spirit  upon  all 
flesh ;  which  I  have,  by  the  grace  of  God,  whom  I  most 
humbly  honour,  felt  in  myself  to  be  true. 


THE  FOURTH  CHAPTER. 

Of  the  great  Love  of  God  towards  mankind,  and  of  th* 
inward  beholding  of  Christ  crucified. 

LET  us  therefore  now,  I  pray  you,  by  faith,  behold  and 
consider  the  great  charity  and  goodness  of  God,  in  sending 
his  Son  to  suffer  death  for  our  redemption  when  we  were 
his  mortal  enemies ;  and  after  what  sort  and  manner  he 
sent  him. 

First,  It  is  to  be  considered,  yea,  to  be  undoubtedly  and 
with  a  perfect  faith  believed,  that  God  sent  him  to  us  freely ; 
for  he  did  give  him,  and  sold  him  not.  A  more  noble  and 
rich  gift  he  could  not  have  given.  He  sent  not  a  servant 
or  a  friend,  but  his  only  Son,  so  dearly  beloved ;  not  in 
delights,  riches,  and  honours,  but  in  crosses,  poverties,  and 
slanders  ;  not  as  a  Lord,  but  as  a  servant,  yea,  and,  in  most 
vile  and  painful  sufferings,  to  wash  us,  not  with  water,  but 
with  his  own  precious  blood  ;  not  from  mire,  but  from  the 
puddle  and  filth  of  our  iniquities.  He  hath  given  him  not 
to  make  us  poor,  but  to  enrich  us  with  his  divine  virtues, 
merits,  and  graces ;  yea,  and  in  him  he  hath  given  us  all 
good  things,  and  finally  himself,  and  with  such  great  charity 
as  cannot  be  expressed. 

Was  it  not  a  most  high  and  abundant  charity  of  God  to 
send  Christ  to  shed  his  blood,  to  lose  honour,  life,  and  all 
for  his  enemies  ?  Even  in  the  time  when  we  had  done  him 
most  injury  he  first  showed  his  charity  to  us  with  nch 
flames  of  love,  that  greater  could  not  be  showed.  God  'n 
Christ  hath  opened  unto  us,  although  we  are  weak  and 
blind  of  ourselves,  that  we  may  behold  in  this  miserable  estate 
the  great  wisdom,  goodness,  and  truth,  with  all  the  other 
godly  perfections  which  are  in  Christ.  Therefore  inwardly 
to  behold  Christ  crucified  upon  the  cross  is  the  best  and 
goodliest  meditation  that  can  be. 

We  may  see  also  in  Christ  crucified  the  beauty  of  the 
soul  better  than  in  all  the  books  of  the  world :  for  who  that 


42  Catherine  Parr. 

with  a  lively  faith  seeth  and  feeleth  in  spirit  that  Christ,  the 
Son  of  God,  is  dead  for  the  satisfying  and  purifying  of  the 
soul,  shall  see  that  his  soul  is  appointed  for  the  very  taber 
nacle  and  mansion  of  the  inestimable  and  incomprehensible 
majesty  and  honour  of  God.  We  see  also  in  Christ  cruci 
fied  how  vain  and  foolish  the  world  is,  and  how  that  Christ, 
being  most  wise,  despised  the  same.  We  see  also  how 
blind  it  is,  because  the  same  knoweth  not  Christ,  but  per- 
secuteth  him.  We  see  also  how  unkind  the  world  is,  by 
the  killing  of  Christ  in  the  time  he  did  show  it  most  favour. 
How  hard  and  obstinate  was  it  that  would  not  be  mollified 
with  so  many  tears,  such  sweat,  and  so  much  bloodshed  of 
the  Son  of  God,  suffering  with  such  great  and  high  charity  ? 

Therefore  he  is  now  very  blind  that  seeth  not  how  vain, 
foolish,  false,  ingrate,  cruel,  hard,  wicked,  and  evil  the 
world  is.  We  may  also  in  Christ  crucified  weigh  our  sins, 
as  in  a  divine  balance,  how  grievous  and  how  weighty  they 
are,  seeing  they  have  crucified  Christ ;  for  they  would  never 
have  been  counterpoised  but  with  the  great  and  precious 
weight  of  the  blood  of  the  Son  of  God.  And  therefore 
God,  of  his  high  goodness,  determined  that  his  blessed 
Son  should  rather  suffer  bloodshed  than  our  sins  should 
have  condemned  us.  We  shall  never  know  our  own  misery 
and  wretchedness  but  with  the  light  of  Christ  crucified ; 
then  we  shall  see  our  own  cruelty,  when  we  feel  his  mercy ; 
our  own  unrighteousness  and  iniquity,  when  we  see  his 
righteousness  and  holiness.  Therefore,  to  learn  to  know 
truly  our  own  sins  is  to  study  in  the  book  of  the  crucifix, 
by  continual  conversation  in  faith  ;  and  to  have  perfect 
and  plentiful  charity  is  to  learn,  first  by  faith,  the  charity 
that  is  in  God  towards  us. 

We  may  see  also  in  Christ  upon  the  cross  how  great  the 
pains  of  hell,  and  how  blessed  the  joys  of  heaven  are  ;  and 
what  a  sharp  and  painful  thing  it  shall  be  to  them  that 
shall  be  deprived  of  that  sweet,  happy,  and  glorious  joy, 
Christ.  Then  this  crucifix  is  the  book  wherein  God  hath 
included  all  things,  and  hath  most  compendiously  written 
therein  all  truth  profitable  and  necessary  for  our  salvation. 
Therefore  let  us  endeavour  ourselves  to  study  this  book, 
that  we,  being  enlightened  with  the  Spirit  of  God,  may 
give  him  thanks  for  so  great  a  benefit. 


The  Lamentation  of  a  Sinner.  43 

THE  FIFTH  CHAPTER. 
Of  the  glorious  Victories  of  Christ  over  all  Enemies. 

IF  we  look  further  into  this  book  we  shall  see  Christ's 
great  victory  upon  the  cross,  which  was  so  noble  and  mighty 
that  there  never  was  other  so  noble  or  mighty,  that  there 
never  was,  neither  shall  be  such.  If  the  victory  and  glory 
of  worldly  princes  were  great  because  they  did  overcome 
great  hosts  of  men,  how  much  was  Christ's  greater,  which 
vanquished  not  only  the  prince  of  this  world,  but  all  the  ene 
mies  of  God ;  triumphing  over  persecution,  injuries,  vil- 
lanies,  slanders,  yea,  death,  the  world,  sin,  and  the  devil, 
and  brought  to  confusion  all  carnal  prudence  ! 

The  princes  of  the  world  never  did  fight  without  the 
strength  of  the  world  :  Christ  contrarily  went  to  war  even 
against  all  the  strength  of  the  world.  He  fought,  as  David 
did  with  Goliath,  unarmed  of  all  human  wisdom  and 
policy,  and  without  all  worldly  power  and  strength.  Never 
theless,  he  was  fully  replenished  and  armed  with  the  whole 
armour  of  the  Spirit ;  and  in  this  one  battle  he  overcame  for 
ever  all  his  enemies.  There  was  never  so  glorious  a  spoil, 
neither  a  more  rich  and  noble,  than  Christ  was  upon  the 
cross,  who  delivered  all  his  elect  from  such  a  sharp  and 
miserable  captivity.  He  had  in  his  battle  many  stripes,  yea, 
und  lost  his  life,  but  his  victory  was  so  much  the  greater. 
Therefore,  when  I  look  upon  the  Son  of  God  with  a  super 
natural  faith  and  light,  so  unarmed,  naked,  given  up,  and 
alone,  with  humility,  patience,  liberality,  modesty,  gentle 
ness,  and  with  all  other  his  divine  virtues,  beating  down  to 
the  ground  all  God's  enemies,  and  making  the  soul  of  man 
so  fair  and  beautiful ;  I  am  forced  to  say  that  his  victory 
and  triumph  was  marvellous ;  and  therefore  Christ  well 
deserved  to  have  this  noble  title,  Jesus  of  Nazareth,  King 
of  the  Jews. 

But  if  we  will  particularly  unfold  and  see  his  great  vic 
tories,  let  us  first  behold  how  he  overcame  sin  with  his  inno- 
cency,  and  confounded  pride  with  his  humility  ;  quenched 
all  worldly  love  with  his  charity,  appeased  the  wrath  of  his 
Father  with  his  meekness,  and  turned  hatred  into  love  with 
his  so  many  benefits  and  godly  zeal. 

Christ  hath  not  only  overcome  sin,  but  rather  he  hath 
killed  the  same ;  inasmuch  as  he  hath  satisfied  for  it  him 
self  with  the  most  holy  sacrifice  and  oblation  of  his  precious 


44  Catherine  Parr. 

Dody  in  suffering  most  bitter  and  cruel  death.  Also  after 
another  sort,  that  is,  he  giveth  all  those  that  love  him  so 
much  spirit,  grace,  virtue,  and  strength,  that  they  may  re 
sist,  impugn,  and  overcome  sin,  and  not  consent,  neither 
suffer  it  to  reign  in  them.  He  hath  also  vanquished  sin. 
because  he  hath  taken  away  the  force  of  the  same ;  that  is, 
he  hath  cancelled  the  law,  which  was  in  evil  men  the  occa 
sionofsin.  Therefore  sin  hath  no  power  against  them 
that  are,  with  the  Holy  Ghost,  united  to  Christ ;  in  them 
there  is  nothing  worthy  of  damnation.  And  although  the 
dregs  of  Adam  do  remain,  that  is,  our  concupiscences,  which 
indeed  are  sins,  nevertheless  they  are  not  imputed  for  sins, 
if  we  be  truly  planted  in  Christ.  It  is  true,  that  Christ 
might  have  taken  away  all  our  immoderate  affections,  but 
.  he  hath  left  them  for  the  great  glory  of  his  Father,  and  for 
his  own  greater  triumph.  As  for  example  :  when  a  prince 
fights  with  his  enemies,  which  sometime  had  the  sove 
reignty  over  his  people,  and  subduing  them,  may  kill  them 
if  he  will,  yet  he  preserves  and  saves  them ;  and  whereas 
they  were  lords  over  his  people,  he  makes  them  after  to 
serve  whom  they  before  had  ruled.  Now,  in  such  a  case 
the  prince  shows  himself  a  greater  conqueror  in  that  he  hath 
made  them  which  were  rulers  to  obey,  and  the  subjects  to 
be  lords  over  them  to  whom  they  served,  than  if  he  had 
utterly  destroyed  them  upon  the  conquest.  For  now  he 
leaves  continual  victory  to  them  whom  he  redeemed, 
whereas  otherwise  the  occasion  of  victory  was  taken  away 
where  none  were  left  to  be  the  subjects.  Even  so,  in  like 
case,  Christ  hath  left  in  us  these  concupiscences,  to  the 
intent  they  should  serve  us  to  the  exercise  of  our  virtues, 
where  first  they  did  reign  over  us  to  the  exercise  of  our  sin. 
And  it  may  be  plainly  seen,  that  whereas  first  they  were 
such  impediments  to  us  that  we  could  not  move  ourselves 
towards  God,  now,  by  Christ,  we  have  so  much  slrength, 
that  notwithstanding  the  force  of  them,  we  may  assuredly 
walk  to  heaven.  And  although  the  children  of  God  some 
time  do  fall  by  frailty  into  some  sin,  yet,  that  falling  maketh 
them  to  humble  themselves,  and  to  acknowledge  the  good 
ness  of  God,  and  to  come  to  him  for  refuge  and  help. 

Likewise  Christ,  by  his  death,  hath  overcome  the  prince 
of  devils  with  all  his  host,  and  hath  destroyed  them  all. 
For,  as  Paul  saith,  it  is  verified  that  Christ  should  break 
the  serpent's  head,  prophesied  by  God.  And  although  the 
devil  tempt  us,  yet  if  by  faith  we  are  planted  in  Christ,  we 


The  Lamentation  of  a  Sinner  45 

shall  not  perish,  but  rather  by  his  temptation  take  great 
force  and  might.  So  it  is  evident  that  the  triumph,  victory, 
and  glory  of  Christ  is  the  greater,  having  in  such  sort  sub 
dued  the  devil ;  that  whereas  he  was  prince  and  lord  of  the 
world,  holding  all  creatures  in  captivity,  now  Christ  useth 
him  as  an  instrument  to  punish  the  wicked,  and  to  exercise 
and  make  strong  the  elect  of  God,  in  Christian  warfare. 

Christ  likewise  hath  overcome  death  in  a  more  glorious 
manner,  if  it  be  possible,  because  he  hath  not  taken  it 
away  ;  but  leaving  universally  all  subject  to  the  same.  He 
hath  given  so  much  virtue  and  spirit,  that  whereas  afore 
we  passed  thereto  with  great  fear,  now  we  are  bold  through 
the  Spirit,  for  the  sure  hope  of  the  resurrection,  that  we 
receive  it  with  joy.  It  is  now  no  more  bitter,  but  sweet ; 
no  more  feared,  but  desired  ;  it  is  no  death,  but  life. 

And  also  it  hath  pleased  God  that  the  infirmities  and 
adversities  do  remain  to  the  sight  of  the  world  ;  but  the 
children  of  God  are  by  Christ  made  so  strong,  righteous, 
whole,  and  sound,  that  the  troubles  of  the  world  are  com 
forts  of  the  spirit,  the  passions  of  the  flesh  are  medicines  of 
the  soul ;  for  all  manner  of  things  work  to  their  commo 
dity  and  profit;  for  they  in  spirit  feel  that  God  their 
Father  doth  govern  them,  and  disposeth  all  things  for  their 
benefit ;  therefore  they  feel  themselves  sure.  In  persecu 
tion,  they  are  quiet  and  peaceful  ;  in  trouble,  they  are 
without  weariness,  fears,  anxieties,  suspicions,  miseries;  and, 
finally,  all  the  good  and  evil  of  the  world  worketh  to  their 
commodity. 

Moreover,  they  see  that  the  triumph  of  Christ  hath  been 
so  great,  that  not  only  he  hath  subdued  and  vanquished  all 
our  enemies  and  the  power  of  them,  but  he  hath  over 
thrown  and  vanquished  them  after  such  a  sort,  that  all 
things  serve  to  our  health.  He  might  and  could  have  taken 
them  all  away,  but  where  then  should  have  been  our  vic 
tory,  palm,  and  crown  ?  For  we  daily  have  fights  in  the 
flesh,  and  by  the  succour  of  grace  have  continual  victories 
over  sin ;  whereby  we  have  cause  to  glorify  God  who,  by 
his  Son,  hath  weakened  our  enemy  the  devil,  and  by  his 
Spirit  giveth  us  strength  to  vanquish  his  offspring. 

So  do  we  acknowledge  daily  the  great  triumph  of  our 
Saviour,  and  rejoice  in  our  own  rights ;  the  which  we  can 
no  wise  impute  to  any  wisdom  of  this  world,  seeing  sin  to 
increase  by  it ;  and  where  worldly  wisdom  most  governeth, 
there  most  sin  ruleth  ;  for  as  the  world  is  enemy  to  God, 

CATHERINE  PARR.  D 


46  Catherine  Parr. 

so  also  the  wisdom  thereof  is  adverse  to  God,  and,  there 
fore,  Christ  hath  declared,  and  discovered  the  same  to  be 
foolishness.  And,  although  he  could  have  taken  away  all 
worldly  wisdom,  yet  he  hath  left  it  for  his  greater  glory, 
and  tne  triumph  of  his  chosen  vessels.  For  before,  whereas 
it  was  our  ruler  against  God,  now,  by  Christ,  we  are  served 
of  it  for  God,  as  of  a  slave  in  worldly  things ;  albeit,  in 
supernatural  things,  the  same  is  not  to  be  understood. 
And  further,  if,  at  any  time  men  would  impugn,  and  gain 
say  us  with  the  wisdom  of  the  world,  yet  we  have,  by 
Christ,  so  much  supernatural  light  of  the  truth,  that  we 
make  a  mock  of  all  those  that  repugn  the  truth. 

Christ  also,  upon  the  cross,  hath  triumphed  over  the 
world.  First,  because  he  hath  discovered  the  same  to  be 
naught;  and  that,  although  it  was  covered  with  the  veil  of 
hypocrisy,  and  the  vesture  of  moral  virtues.  Christ  hath 
showed,  that,  in  God's  sight,  the  righteousness  of  the  world 
is  wickedness,  and  he  hath  yielded  witness,  that  the  works 
of  men,  not  regenerated  by  him  in  faith,  are  evil ;  and  so 
Christ  hath  judged  and  condemned  the  world  for  naught. 
Furthermore,  he  hath  given  to  all  his  so  much  light  and 
spirit,  that  they  know  it,  and  dispraise  the  same ;  yea  and 
tread  it  under  their  feet,  with  all  vain  honours-,  dignities, 
and  pleasures ;  not  taking  the  fair  promises,  neither  the 
offers  which  it  presents,  nay,  they  rather  make  a  scorn  of 
them.  And,  as  for  the  threatenings  and  force  of  the  world, 
they  nothing  fear. 

Now,  therefore,  we  may  see  how  great  the  victory  and 
triumph  of  Christ  is,  who  hath  delivered  all  those  the 
Father  gave  him  from  the  power  of  the  devil,  cancelling 
upon  the  cross  the  writing  of  our  debts.  For  he  hath 
delivered  us  from  the  condemnation  of  sin,  from  the  bond 
age  of  the  law,  from  the  fear  of  death,  from  the  danger  of 
the  world,  and  from  all  evils  in  this  life,  and  in  the  other 
to  come.  And  he  hath  enriched  us,  made  us  noble,  and 
most  highly  happy,  after  such  a  glorious  and  triumphant 
way,  as  cannot  with  tongue  be  expressed  ;  and,  therefore, 
we  are  forced  to  say,  his  triumph  is  marvellous. 

It  is  also  seen  and  known,  that  Christ  is  the  true  Mes 
siah  ;  for  he  hath  delivered  man  from  all  evils,  and  by  him 
man  hath  all  goodness,  so  that  he  is  the  true  Messiah. 
Therefore,  all  other  helpers  are  but  vain  and  counterfeited 
saviours ;  seeing  that,  by  this,  our  Messiah,  Christ,  wholly 
and  only,  we  are  delivered  from  all  evils,  and  by  him  w» 


The  Lamentation  of  a  Sinner.  47 

have  all  goodness.  And  that  this  is  true,  it  is  evident  and 
clear,  because  the  very  true  Christian  is  a  Christian  by  Christ. 
And  the  true  Christian  feeleth  inwardly,  by  Christ,  so  much 
goodness  of  God,  that  even  troublous  life  and  death  are 
sweet  unto  him,  and  miseries  are  happiness.  '  The  true 
Christian,  by  Christ,  is  disburdened  from  the  servitude  of 
the  law,  having  the  law  of  grace,  graven  by  the  Spirit,  in 
habiting  his  heart,  and  from  sin  that  reigned  in  him,  from 
the  power  of  the  infernal  spirits,  from  damnation,  and  from 
every  evil ;  and  is  made  a  son  of  God,  a  brother  of  Christ, 
heir  of  heaven,  and  lord  of  the  world ;  so  that,  in  Christ 
and  by  Christ,  he  possesses  all  good  things. 

But  let  us  know  that  Christ  yet  fighteth  in  spirit  in  his 
elect  vessels,  and  shall  fight  even  to  the  day  of  judgment ; 
at  which  day  shall  that  great  enemy,  death,  be  wholly  de 
stroyed,  and  shall  be  no  more.  Then  shall  the  children  of 
God  rejoice  i-n  him,  saying,  O  death,  where  is  thy  victory 
and  sting  ?  there  shall  be  then  no  more  trouble  nor  sin  ; 
nay,  rather,  none  evil,  but  heaven  for  the  good,  and  hell 
for  the  wicked.  Then  shall  wholly  be  discovered  the  vic 
tory  and  triumph  of  Christ,  who,  according  to  Paul,  shall 
present  unto  his  Father  the  kingdom,  together  with  his 
chosen  saved  by  him. 

It  was  no  little  favour  towards  his  children,  that  Christ 
•was  chosen  of  God  to  save  us,  his  elect,  so  highly  by  the 
way  of  the  cross.  Paul  calleth  it  a  grace,  and  a  most  sin 
gular  grace.  We  may  well  think,  that  he,  having  been  to 
the  world  so  valiant  a  captain  of  God,  was  full  of  light, 
grace,  virtue,  and  spirit ;  therefore,  he  might  justly  say, 
"  It  is  finished."  We,  seeing  then  that  the  triumph  and 
victory  of  our  Captain  Christ  is  so  marvellous,  glorious,  and 
noble,  to  the  which  war  we  are  appointed  ;  let  us  force  our 
selves  to  follow  him,  with  bearing  our  cross,  that  we  may 
have  fellowship  with  him  in  his  kingdom. 


THE  SIXTH  CHAPTER. 

That  we  ought  to  submit  ourselves  to  the  school  of  the  cross, 
and  still  look  and  learn  in  the  book  of  the.  cross. 

TRULY,  it  may  be  most  justly  verified,  that  to  behold 
Christ  crucified  in  spirit,  is  the  best  meditation  that  can  be. 
I  certainly  never  knew  mine  own  miseries  and  wretched 
ness  so  well  by  book,  admonition,  or  learning,  as  I  have 

D2 


48  Catherine  Parr 

done  by  looking  into  the  spiritual  book  of  the  cross.  I 
lament  much  I  have  passed  so  many  years,  not  regarding 
that  divine  book  ;  but  I  judged,  and  thought  myself  to  be 
well  instructed  in  the  same ;  whereas  now  I  am  of  this 
opinion,  that  if  God  would  suffer  me  to  live  here  a  thou 
sand  years,  and  I  should  study  continually  in  the  same 
divine  book,  I  should  not  be  filled  with  the  contemplation 
thereof.  Neither  hold  I  myself  contented,  but  always  have 
a  great  desire  to  learn  and  study  more  therein.  I  never 
knew  mine  own  wickedness,  neither  lamented  for  my  sins 
truly,  until  the  time  God  inspired  me  with  his  grace,  that 
I  looked  in  this  book ;  then  I  began  to  see  perfectly,  that 
mine  own  power  and  strength  could  not  help  me,  and  that 
I  was  in  the  Lord's  hand,  even  as  the  clay  is  in  the  potter's 
hand  ;  then  I  began  to  cry  and  to  say : 

"  Alas  !  Lord,  that  ever  I  have  so  wickedly  offended  thee, 
being  to  me,  from  the  beginning,  so  gracious,  and  so  good 
a  Father,  and,  most  specially,  now  thou  hast  declared  and 
showed  thy  goodness  unto  me,  when,  in  the  time,  I  have 
done  thee  most  injury,  to  call  me,  and  also  to  make  me 
know,  and  take  thee  for  my  Saviour  and  Redeemer." 

Such  are  the  wonderful  works  of  God,  to  call  sinners  to  re 
pentance,  and  to  make  them  to  take  Christ,  his  well-beloved 
Son,  for  their  Saviour;  this  is  the  gift  of  God,  and  of  all 
Christians  to  be  required  and  desired.  For,  except  this 
great  benefit  of  Christ  crucified  be  felt  and  fixed  surely  in 
man's  heart,  there  can  no  good  work  be  done  acceptable 
before  God ;  for  in  Christ  is  all  fulness  of  the  Godhead, 
and  in  him  are  hid  all  the  treasures  of  wisdom  and  know 
ledge  :  even  he  is  the  water  of  life,  whereof  whosoever 
-shall  drink,  he  shall  never  more  thirst,  but  it  shall  be  in 
him  a  well  of  water,  springing  up  into  everlasting  life. 
St.  Paul  saith,  There  is  no  damnation  to  them  that  are  in 
Christ,  which  walk  not  after  the  flesh,  but  after  the  Spirit. 
Moreover  he  saith,  If,  when  we  were  enemies,  we  were  re 
conciled  to  God,  by  the  death  of  his  Son,  much  more, 
seeing  we  are  reconciled,  we  shall  be  preserved  by  his  death. 
It  is  no  little  or  small  benefit  we  have  received  by  Christ, 
if  we  consider  what  he  hath  done  for  us,  as  I  have  per 
fectly  declared  heretofore.  Wherefore,  I  pray  the  Lord, 
that  this  great  benefit  of  Christ  crucified  may  be  stedfastly 
fixed  and  printed  in  all  Christians'  hearts,  that  they  may  be 
true  lovers  of  God,  and  work  as  children,  for  love,  and  not  as 
servants,  compelled  with  threatenings,  or  provoked  with  hire. 


The  Lamentation  of  a  Sinner  49 

The  sincere  and  pure  lovers  of  God  do  embrace  Christ 
with  such  fervency  of  spirit,  that  they  rejoice  in  hope,  are 
bold  in  danger,  sutler  in  adversity,  continue  in  prayer, 
bless  their  persecutors.  Further,  they  are  not  wise  in 
their  own  opinion,  neither  high-minded  in  their  prosperity, 
neither  abashed  in  their  adversity,  but  humble  and  gentle . 
always  to  all  men.  For  they  know,  by  their  faith,  they  are 
members  all  of  one  body,  and  that  they  have  all  possessed 
one  God,  one  faith,  one  baptism,  one  joy,  and  one  sal 
vation.  If  these  pure  and  sincere  lovers  of  God  were 
thickly  sown,  there  should  not  be  so  much  contention  and 
strife  growing  on  the  fields  of  our  religion  as  there  is. 
Well,  I  shall  pray  to  the  Lord  to  take  all  contention  and 
strife  away,«nd  that  the  sowers  of  sedition  may  have  mind 
to  (.ease  their  labour,  or  to  sow  it  among  the  stones,  and  to 
have  grace  to  sow  gracious  virtues,  where  they  may  both 
take  root,  and  bring  forth  fruit,  with  sending  also  a  godly 
unity  and  concord  amongst  all  Christians,  that  we  may 
serve  the  Lord  in  true  holiness  of  life. 


THE  SEVENTH  CHAPTER. 

A  chriffianbewailingthe  miserable  ignorance  and  blindness 
of  men. 

THE  example  of  good  living  is  required  of  all  Christians  , 
but  especially  in  the  ecclesiastical  pastors  and  shepherds. 
For  they  are  called  in  scripture,  workmen  with  God,  dis- 
bursers  of  God's  secrets,  the  light  of  the  world,  the  salt  of 
the  earth;  at  whose  hands  all  others  should  take  comfort  in 
working,  knowledge  of  God's  will,  and  sight  to  become 
children  of  light,  and  to  taste  of  seasonable  wisdom.  They 
have,  or  should  have,  the  Holy  Spirit,  abundantly  to  pro 
nounce  and  set  forth  the  word  of  God,  in  verity  and  truth. 
If  ignorance  and  blindness  reign  amongst  us,  they  should, 
with  the  truth  of  God's  word,  instruct  and  set  us  in  the 
truth,  and  direct  us  in  the  way  of  the  Lord. 

But  thanks  be  given  unto  the  Lord,  that  hath  now  senl 
us  such  a  godly  and  learned  king,  in  these  latter  days,  to 
reign  over  us ;  that,  with  the  virtue  and  force  of  God's 
word,  hath  taken  away  the  veiis  and  mists  of  errors,  and 
brought  us  to  the  knowledge  of  the  truth,  by  the  light  of 
God's  word  ;  which  was  so  long  hid  and  kept  under,  that 
the  people  were  nigh  famished,  and  hungred,  for  lack  of 


bO  Catherine  Parr. 

spiritual  food.  Such  was  the  charity  of  the  spiritual  curates 
and  shepherds.     But  our   Moses,   and  most  godly  wise 
governor  and  king,  hath  delivered  us  out  of  the  captivity 
and  bondage  of  Pharaoh.     I  mean  by  this  Moses,  king 
Henry  the  eighth,  my  most  sovereign  favourable  lord  and 
husband;  one,  if  Moses  had  figured  any  more  than  Christ, 
through  the  excellent  grace  of  God,  meet  to  be  another 
expressed  verity  of  Moses's  conquest  over  Pharaoh.*     And 
I  mean  by  this  Pharaoh,  the  bishop  of  Rome,  who  hath 
been,  and  is  a  greater  persecutor  of  all  true  Christians,  than 
ever  was   Pharaoh  of  the  children  of  Israel ;  for  he  is  a 
persecutor  of  the  gospel  and  grace,  a  setter  forth  of  all 
superstition  and  counterfeit  holiness,  bringing  many  souls 
to  hell  with  his  alchemy  and  counterfeit  money,  deceiving 
the  poor  souls  under  the  pretence  of  holiness  ;  but  so  much 
*he  greater  shall  be  his  damnation,  because  he  deceiveth 
nnd  robbeth  under  Christ's  mantle.     The  Lord  keep  and 
defend  all  men  from  his  jugglings  and  sleights,  but  especially 
the  poor,  simple,  and  unlearned  souls.     And  this  lesson  I 
would  all  men  had  of  him,  that,  when  they  began  to  mis- 
like  his  doing,  then  only  begin  they  to  like  God,  and  cer 
tainly  not  before. 

As  for  the  spiritual  pastors  and  shepherds,  I  think  they 
will  cleave  and  stick  to  the  word  of  God,  even  to  the 
death  ;  to  vanquish  all  God's  enemies,  if  need  shall  require  ; 
all  respects  of  honour,  dignity,  riches,  wealth,  and  their 
private  commodities,  laid  apart ;  following  also  the  exam 
ples  of  Christ,  and  his  chosen  apostles,  in  preaching  and 
teaching  sincere  and  wholesome  doctrine,  and  such  things 
as  make  for  peace,  with  godly  lessons,  wherewith  they  may 
edify  others;  that  every  man  may  walk  after  his  vocation  in 
holiness  of  life,  in  unity  and  concord,  which  unity  is  to  be 
desired  of  all  true  Christians. 

It  is  much  to  be  lamented,  the  schisms,  varieties,  conten 
tions,  and  disputations  that  have  been,  and  are  in  the 
world  about  the  Christian  religion,  and  no  agreement  nor 
concord  of  the  same  among  the  learned  men.  Truly,  the 
devil  hath  been  the  sower  of  the  seed  of  sedition,  and  shall 
be  the.  maintainer  of  it,  even  till  God's  will  be  fulfilled. 

•  Although  these  expressions  are  too  favourable  for  one  who  was 
such  a  slave  to  his  appetites  and  lusts,  yet  it  must  not  be  forgotten 
that  to  Henry  the  eighth  we  are  indebted,  as  an  instrument,  for  the 
scriptures  in  our  own  language,  and  for  the  beginning  of  the  reforma 
tion.  He  was  a  coarse  instrument,  yet  well  suited  to  break  the  iron 
bands  of  popery. 


The  Lamentation  of  a  Sinner.  51 

There  is  no  war  so  cruel  and  evil  as  (his,  for  the  war  with 
sword  killeth  but  the  bodies,  and  this  slayeth  many  souls ; 
for  the  poor  unlearned  persons  remain  confused,  and 
almost  every  one  believeth  and  worketh  after  his  own  way  ; 
and  yet  there  is  but  one  truth  of  God's  word,  by  the  which 
we  shall  be  saved.  Happy  are  they  that  receive  it,  and 
most  unhappy  are  they  which  neglect  and  persecute  the 
same.  For  it  shall  be  more  easy  for  Sodom  and  Gomor 
rah,  at  the  day  of  judgment,  than  for  them.  And  not 
without  just  cause,  if  we  consider  the  benevolence,  good 
ness,  and  mercy  of  God,  who  hath  declared  his  charity 
towards  us,  greater,  and  more  inestimable,  than  ever  he 
did  to  the  Hebrews.  For  they  lived  under  shadows  and 
figures,  and  were  bound  to  the  law.  And  Christ,  we  being 
his  greatest  enemies,  hath  delivered  us  from  the  bondage  of 
the  law,  and  hath  fulfilled  all  that  was  figured  in  their  law, 
and  also  in  their  prophecies ;  shedding  his  own  precious 
blood  to  make  us  the  children  of  his  Father,  and  his 
brethren,  and  hath  made  us  free,  setting  us  in  a  godly 
liberty ;  I  mean  not  license  to  sin,  as  many  are  glad  to 
interpret  the  same,  when  Christian  liberty  is  godly  en 
treated  of. 

Truly,  it  is  no  good  spirit  that  moveth  men  to  find  fault 
at  every  thing,  and  when  things  may  be  well  taken,  to  per 
vert  them  into  an  evil  sense  and  meaning.  There  are  in 
the  world  many  speakers  of  holiness  and  good  works,  but 
very  rare  and  seldom  is  declared,  which  are  the  good  and 
holy  works.  The  works  of  the  Spirit  are  almost  never 
spoken  of,  and,  therefore,  very  few  know  what  they  are. 
I  am  able  to  show  the  ignorance  of  the  people  to  be  great, 
not  in  this  matter  alone,  but  in  many  others,  the  which  were 
most  necessary  for  Christians  to  know.  Because  I  have 
had  just  proof  of  the  same,  it  makes  me  thus  much  to  say, 
with  no  little  sorrow  and  grief  in  my  heart,  for  such  a 
miserable  ignorance  and  blindness  amongst  the  people. 

I  doubt  not  but  we  can  all  say,  "  Lord,  Lord ;"  but  I 
fear  God  may  say  unto  us,  This  people  honoureth  me 
with  their  lips,  but  their  hearts  are  far  from  me.  God  de- 
sireth  nothing  but  the  heart,  and  saith,  He  will  be  wor 
shipped  in  spirit  and  truth.  Christ  condemned  all  hypocrisy 
and  feigned  holiness,  and  taught  sincere,  pure,  and  true 
godliness ;  but  we,  worse  than  frantic,  or  blind,  will  not 
follow  Christ's  doctrine,  but  trust  to  men's  doctrines,  judg 
ments,  and  sayings,  which  bedims  our  eyes,  and  so  the 


52  Catherine  Parr. 

bUnd  lead  the  blind,  and  both  fall  into  the  ditch.  Truly, 
in  my  simple  and  unlearned  judgment,  no  man's  doctrine 
is  to  be  esteemed,  or  preferred,  like  unto  Christ  and  the 
apostles ;  nor  to  be  taught,  as  a  perfect  and  true  doctrine, 
but  even  as  it  doth  accord  and  agree  with  Ihe  doctrine  of 
the  gospel. 

But  yet,  those  that  are  called  spiritual  pastors,  (although 
they  are  most  carnal,  as  very  evidently  and  plainly  appears 
by  their  fruits,)  are  so  blinded  with  the  love  of  themselves, 
and  the  world,  that  they  extol  men's  inventions  and  doc 
trines  before  the  doctrine  of  the  gospel.  And  when  they 
are  not  able  to  maintain  their  own  inventions  and  doctrines 
with  any  jot  of  the  scripture,  then  they  most  cruelly  per 
secute  them  that  are  contrary  to  the  same.  Are  such  the 
lovers  of  Christ?  Nay,  nay,  they  are  the  lovers  of  the 
wicked  mammon,  neither  regarding  God,  nor  his  honour. 
For  filthy  lucre  hath  made  them  almost  mad,  but  frantic 
they  are  doubtless.  Is  not  this  miserable  state  of  spiritual 
men  in  the  world  much  to  be  lamented  of  all  good  chris- 
tians  ?  But  yet  I  cannot  allow,  neither  praise  all  kind  of 
lamentation,  but  such  as  may  stand  with  Christian  charity. 


THE  EIGHTH  CHAPTER. 
Of  the  fruits  and  rules  of  true  Christianity  for  men  to  follow. 

CHARITY  suffereth  long,  and  is  gentle,  envieth  not,  up- 
braideth  no  man,  casteth  frowardly  no  faults  in  men's  teeth, 
but  referreth  all  things  to  God  ;  being  angry  without  sin, 
reforming  others  without  slanders,  carrying  ever  a  store 
house  of  mild  words  to  pierce  the  stony-hearted  men.  I 
would  that  all  Christians,  like  as  they  have  professed  Christ, 
would  so  endeavour  themselves  to  follow  him  in  godly 
living.  For  we  have  not  put  on  Christ  to  live  any  more 
to  ourselves  in  the  vanities,  delights,  and  pleasures  of  the 
world,  and  the  flesh ;  suffering  the  concupiscence  and  car 
nality  of  the  flesh  to  have  its  full  swing,  for  we  must  walk 
after  the  Spirit,  and  not  after  the  flesh  ;  for  the  spirit  is 
spiritual,  and  coveteth  spiritual  things,  and  the  flesh  carnal, 
and  desireth  carnal  things.  The  men,  regenerate  by  Christ, 
despise  the  world  and  all  the  vanities  and  pleasures  thereof; 
they  are  no  lovers  of  themselves,  for  they  feel  how  evil  and 
infirm  they  are,  not  being  able  to  do  any  good  thing  without 


The  Lamentation  of  a  Sinner.  53 

the  help  of  God,  from  whom  they  acknowledge  all  goodness 
to  proceed. 

They  flatter  not  themselves  with  thinking  every  thing 
to  be  good  and  holy  which  shineth  to  the  world  ;  for  they 
know  all  external  and  outward  works,  be  they  ever  so  glo 
rious  and  fair  to  the  world,  may  be  done  of  the  evil  as  well 
as  of  the  good.  And,  therefore,  they  have  in  very  little  es 
timation  the  outward  show  of  holiness,  because  they  are  all 
spiritual,  casting  up  their  eyes  upon  heavenly  things ; 
neither  looking  nor  regarding  the  earthly  things,  for  they 
are  to  them  vile  and  abject.  They  have  also  the  simplicity 
of  the  dove,  and  the  policy  of  the  serpent ;  for,  by  simpli 
city,  they  have  a  desire  to  do  good  to  all  men,  and  to  hurt 
no  man,  no,  though  they  have  occasion  given ;  and,  by 
policy,  they  give  not,  nor  minister  any  just  cause  to  any 
man,  whereby  their  doctrine  might  be  reproved.  They 
are  not,  also,  as  a  reed  shaken  with  every  wind  ;  but,  when 
they  are  blasted  with  the  tempests  and  storms  of  the  world, 
then  remain  they  most  firm,  stable,  and  quiet,  feeling  in 
spirit,  that  God,  as  their  best  Father,  doth  send,  and  suffer 
all  things  for  their  benefit  and  commodity.  Christ  is  to 
them  a  rule,  a  line,  and  example  of  Christian  life  ;  they  are 
never  offended  at  any  thing,  although  occasion  be  ministered 
unto  them.  For,  like  as  Christ,  when  Peter  would  have 
withdrawn  him  from  death,  answered,  and  said,  "  Go  back 
from  me,  Satan,  for  thou  offendest  me ;"  that  is,  As  much 
as  lieth  in  thee,  thou  givest  me  occasion  with  thy  words  to 
make  me  withdraw  myself  from  death,  although  I  yield 
not  thereto ;  for  this,  thy  procurement,  cannot  extinguish 
the  burning  desire  I  have  to  shed  my  blood  for  my  chosen. 
Even  so  the  perfect  men  are  never  offended  at  anything  ; 
for,  although  the  world  were  full  of  sin,  they  would  not 
withdraw  themselves  from  doing  of  good,  nor  wax  cold  in 
the  love  of  the  Lord.  And  much  less  would  they  be 
moved  to  do  evil,  yea  rather,  they  are  so  much  the  more 
moved  to  do  good. 

The  regenerated  by  Christ  are  never  offended  at  the 
works  01  God,  because  they  know,  by  faith,  that  God  doth 
all  things  well ;  and  that  he  cannot  err,  either  for  want  of 
power,  or  by  ignorance,  or  malice  ;  for  they  know  him  to 
be  almighty,  and  that  he  seeth  all  things,  and  is  most 
abundantly  good.  They  see,  and  feel  in  spirit  that  of  the 
will  most  highly  perfect,  cannot  but  proceed  most  perfect 
works.  Likewise,  they  are  not  offended  at  the  works  of 
u  3 


54  Catherine  Parr. 

men  ;  for,  if  they  are  good,  they  are  moved  by  them  to 
take  occasion  to  follow  them,  and  to  acknowledge  the 
goodness  of  God,  with  giving  of  thanks,  and  praising  his 
name  daily  the  more.  But  if  they  are  indifferent,  and 
such  as  may  be  done  with  good  and  evil  intents,  they  judge 
the  best  part,  thinking  they  may  be  done  to  a  good  purpose, 
and  so  they  are  edified.  But,  if  they  are  so  evil,  that  they 
cannot  be  taken  in  good  part  by  any  means,  yet  they  are 
not  offended,  although  occasion  be  given ;  nay,  rather,  they 
are  edified,  inasmuch  as  they  take  occasion  to  be  better, 
though  the  contrary  be  ministered  to  them. 

Then  begin  they  to  think  and  say  thus ;  If  God  had  not 
preserved  me  with  his  grace,  I  should  have  committed  this 
sin  and  worse.  Oh  how  much  am  I  bound  to  confess  and 
acknowledge  the  goodness  of  God !  They  go  also  thinking 
and  saying  further;  He  that  hath  sinned,  may  be  one 
of  God's  elect ;  peradventure  the  Lord  hath  suffered  him 
to  fall,  to  the  intent  he  may  the  better  know  himself.  I 
know  he  is  one  of  them  that  Christ  hath  shed  his  blood 
for,  and  one  of  my  Christian  brethren ;  truly,  I  will  ad 
monish  and  rebuke  him,  and,  in  case  I  find  him  in  despair, 
I  will  comfort  him,  and  show  him  the  great  goodness  and 
mercy  of  God  in  Christ ;  and,  with  godly  consolations,  I 
will  see  if  I  can  lift  him  up.  And  thus  ye  may  see  how 
the  men,  regenerated  by  Christ,  of  every  thing,  win  and 
receive  fruit. 


THE  NINTH  CHAPTER. 
Of  the  fruits  of  infidelity,  and  offence  of  weaklings 

AND  contrariwise,  the  younglings,  and  imperfect,  are 
offended  at  small  trifles,  taking  every  thing  in  evil  part, 
grudging  and  murmuring  against  their  neighbour;  and 
so  much  the  more,  as  they  show  themselves  fervent  in  their 
so  doing,  they  are  judged  of  the  blind  world,  and  of  them 
selves,  great  zeal-bearers  to  God.  If  this  were  the  greatest 
evil  of  these  younglings,  it  were  not  the  most  evil ;  but  I 
fear  they  are  so  blind  and  ignorant,  that  they  are  offended 
also  at  good  things,  and  judge  nothing  good,  but  such  as 
they  embrace  and  esteem  to  be  good,  with  murmuring 
against  all  such  as  follow  not  their  ways.  If  there  are  any 
of  this  sort,  the  Lord  give  them  the  light  of  his  truth,  that 
they  may  increase  and  grow  in  godly  strength.  I  suppose. 


The  Lamentation  of  a  Sinner.  55 

if  such  younglings  and  imperfect  had  seen  Christ  and  hi* 
disciples,  eat  meat  with  unwashen  hands,  or  not  to  have 
fasted  with  the  pharisees,  they  would  have  been  offended, 
seeing  him  to  be  a  breaker  of  men's  traditions.  Their 
affections  dispose  their  eyes  to  see  through  other  men,  and 
they  see  nothing  in  themselves  ;  where  charity,  although  it 
be  most  full  of  eyes,  to  see  the  faults  of  others,  whom  it 
coveteth  to  amend,  thinketh  none  evil,  but  discreetly  and 
rightly  interpreteth  all  things,  by  the  which  every  thing  is 
taken  more  justly  and  truly. 

Now,  these  superstitious  weaklings,  if  they  had  been 
conversant  with  Christ,  and  had  seen  him  lead  his  life, 
sometime  with  women,  sometime  with  Samaritans,  with 
publicans,  sinners,  and  with  the  pharisees,  they  would  have 
murmured  at  him.  Also,  if  they  had  seen  Mary  pour 
upon  Christ  the  precious  ointment,  they  would  have  said, 
with  Judas,  This  ointment  might  have  been  sold,  and 
given  to  the  poor.  If  they  also  had  seen  Christ,  with 
whips,  drive  out  of  the  temple  those  that  bought  and  sold, 
they  would  forthwith  have  judged  Christ  to  have  been 
troubled  and  moved  with  anger,  and  not  by  zeal  of  charity. 
How  would  they  have  been  offended,  if  they  had  seen  him 
go  to  the  Jews'  feast,  heal  a  sick  man  upon  the  sabbath  day, 
practise  with  the  woman  of  Samaria,  yea,  and  show  unto 
her  of  his  most  divine  doctrine  and  life  !  They  would  have 
taken  occasion  to  have  hated  and  persecuted  him,  as  the 
scribes  and  pharisees  did  ;  and  even  so  should  Christ,  the 
Saviour  of  the  world,  have  been  to  them  an  offence  and 
ruin. 

There  are  another  kind  of  little  ones  imperfect,  which 
are  offended  after  this  sort  and  manner.  As  when  they  see 
one  that  is  reputed  and  esteemed  holy,  to  commit  sin, 
forthwith  they  learn  to  do  that,  and  worse,  and  wax  cold  in 
doing  of  good,  and  confirm  themselves  in  evil ;  and  then 
they  excuse  their  wicked  life,  publishing  the  same  with  the 
slander  of  their  neighbour.  If  any  man  reprove  them, 
they  say,  Such  a  man  did  this,  and  worse.  So  it  is  evident 
that  such  persons  would  deny  Christ,  if  they  saw  other  men 
do  the  same.  If  they  went  to  Rome,  and  saw  the  enor 
mities  of  the  prelates,  which  are  said  to  reign  there  amongst 
them,  I  doubt  not,  if  they  saw  one  of  them  sin,  who  was 
reputed  and  taken  for  holy,  their  faith  would  be  lost,  but 
not  the  faith  of  Christ,  which  they  never  possessed  ;  but 
they  should  lose  that  human  opinion  which  they  had  of 


56  Catherine  Parr. 

tne  goodness  of  the  prelates.  For,  if  they  had  the  faith 
of  Christ,  the  Holy  Ghost  should  be  a  witness  unto  them ; 
the  which  should  be  mighty  in  them,  that,  in  case  all  the 
world  would  deny  Christ,  yet  they  would  remain  firm  and 
stable  in  the  true  faith. 

The  pharisees  also  took  occasion  of  the  evil  of  others, 
to  wax  haughty  and  proud,  taking  themselves  to  be  men 
of  greater  perfection  than  any  others  because  of  their 
virtue  ;  even  as  the  pharisee  did  when  he  saw  the  publican's 
submission.  And  so  they  are  offended  with  every  little 
thing,  judging  evil,  murmuring  against  their  neighbour  ; 
and,  for  the  same,  they  are  of  many  reputed,  and  taken 
for  the  more  holy  and  good,  whereas,  indeed,  they  are  the 
.  more  wicked.  The  most  wicked  persons  are  offended  ever, 
at  themselves ;  for,  at  their  little  stability  in  goodness,  and 
of  their  detestable  and  evil  life,  they  take  occasion  to  de 
spair,  where  they  ought  the  more  to  commit  themselves  to 
God,  asking  mercy  for  their  offences  ;  and,  forthwith,  to 
give  thanks,  that  it  hath  pleased  him  of  his  goodness  to 
suffer  them  so  long  a  time. 

But  what  needs  it  any  more  to  say  that  evil  men  are 
offended  even  at  the  works  of  God  ?  They  see  God  suffer 
sinners,  therefore,  think  they,  sin  displeases  him  not.  And, 
because  they  see  not  the  good  rewarded  with  riches,  often 
times  they  imagine  that  God  loveth  them  not.  It  seemeth 
to  them  God  is  partial,  because  he  hath  elected  some,  and 
some  reproved.  And  therefore  they  say,  that  the  elected 
are  sure  of  salvation ;  taking,  by  that,  occasion  to  do  evil 
enough,  saying,  Whatsoever  God  hath  determined,  shall 
be  performed.  If  also  they  see  the  good  men  oppressed, 
and  the  evil  men  exalted,  they  judge  God  to  be  unjust, 
taking  occasion  to  live  evil,  saying,  Inasmuch  as  God 
favoureth  the  naughty  men,  let  us  do  evil  enough,  to  the 
intent  he  do  us  good.  If  then  the  wicked  be  offended, 
even  at  God,  it  is  no  wonder  if  they  are  offended  at  those 
that  follow  and  walk  in  his  paths  and  ways. 


THK  TENTH  CHAPTER. 

Of  carnal  gospellers,  by  whose  evil  living,  God's  truth  i» 
shamefully  slandered. 

I  WILI,  now  speak  with  great  dolour  and  heaviness  in 
my  heart,  of  a  sort  of  people  which  are  in  the  world,  that 


The  Lamentation  of  a  Sinner.  57 

are  called  professors  of  the  gospel,  and,  by  their  words,  dc 
declare  and  show  they  are  much  affected  to  the  same.  But, 
I  am  afraid,  some  of  them  do  build  upon  the  sand,  as 
Simon  Magus  did,  making  a  weak  foundation.  I  mean, 
they  make  not  Christ  their  chief  foundation  ;  professing 
his  doctrine,  of  a  sincere,  pure,  and  zealous  mind ;  but 
either  because  they  would  be  called  gospellers,  to  procure 
some  credit  and  good  opinion  of  the  true  and  very  favourers 
of  Christ's  doctrine ;  or  to  find  out  some  carnal  liberty,  or 
to  be  contentious  disputers,  finders,  or  rebukers  of  other 
men's  faults  ;  or  else,  finally,  to  please  and  flatter  the  world. 
Such  gospellers  are  an  offence,  and  a  slander  to  the  word 
of  God,  and  make  the  wicked  to  rejoice  and  laugh  at  them, 
saying,  Behold,  I  pray  you,  their  fair  fruits.  What  charity, 
what  discretion,  what  godliness,  holiness,  or  purity  of  life 
is  among  them  ?  Are  not  they  great  avengers,  foul  gluttons, 
slanderers,  backbiters,  adulterers,  fornicators,  swearers,  and 
blasphemers,  yea,  and  wallow  and  tumble  in  all  sins  ?  These 
are  the  fruits  of  their  doctrine. 

And  thus  it  may  be  seen  how  the  word  of  God  is  evil 
spoken  of,  through  licentious  and  evil  living  ;  and  yet  the 
word  of  God  is  all  holy,  pure,  sincere,  and  godly,  being 
the  doctrine  and  occasion  of  all  holy  and  pure  living.  It  is 
the  wicked  that  pervert  all  good  things  into  evil,  for  an 
evil  tree  cannot  bring  forth  good  fruit ;  and,  when  good 
seed  is  sown  in  a  barren  and  evil  ground,  it  yieldeth  no 
good  corn  ;  and  so  it  fareth  by  the  word  of  God.  For, 
when  that  is  heard,  and  known  of  wicked  men,  it  bringeth 
no  good  fruit ;  but  when  it  is  sown  in  good  ground,  I  mean 
the  hearts  of  good  people,  it  bringeth  forth  good  fruit 
abundantly ;  so  that  the  want  and  fault  is  in  men,  and  not 
in  the  word  of  God.  I  pray  God,  all  men  and  women 
may  have  grace  to  become  meet  tillage  for  the  fruits  of  the 
gospel,  and  to  leave  only  the  jangling  of  it.  For,  only 
speaking  of  the  gospel  makes  not  men  good  Christians,  but 
good  talkers,  except  their  facts  and  works  agree  with  the 
same ;  so  then  their  speech  is  good,  because  their  hearts 
are  good.  And  even  as  much  talk  of  the  word  of  God, 
without  practising  the  same  in  our  living,  is  evil  and  detest 
able  in  the  sight  of  God ;  so  it  is  a  lamentable  thing  to 
hear,  how  there  are  many  in  the  world  that  do  not  well 
digest  the  reading  of  scripture,  and  do  commend  and 
praise  ignorance,  and  say,  "  That  much  knowledge  of 
God's  word  is  the  original  of  all  dissension,  schisms,  and 


b8  Catherine  Parr. 

contention  ;    and  makes  men  haughty,  proud,  and  pre 
sumptuous,  by  reading  of  the  same." 

This  manner  of  saying  is  no  less  than  a  plain  blasphemy 
against  the  Holy  Ghost.  For  the  Spirit  of  God  is  the 
author  of  his  word,  and  so  the  Holy  Ghost  is  made  the 
author  of  evil,  which  is  a  most  great  blasphemy,  and,  as 
the  scripture  saith,  a  sin  that  shall  not  be  forgiven  in  this 
world,  neither  in  the  other  to  come.  It  were  all  our  parts 
and  duties  to  procure  and  seek  all  the  ways  and  means 
possible,  to  have  more  knowledge  of  God's  word  set  forth 
abroad  in  the  world,  and  not  to  allow  ignorance,  and  to 
discommend  knowledge  of  God's  word,  stopping  the  mouths 
of  the  unlearned  with  subtle  and  crafty  persuasions  of 
philosophy  and  sophistry,  whereof  comes  no  fruit,  but  a 
great  perturbation  of  the  mind  to  the  simple  and  ignorant, 
not  knowing  which  way  to  turn  them.  For,  is  it  not 
extreme  wickedness  to  charge  the  holy,  sanctified  word  of 
God  with  the  offences  of  man  ?  Or,  to  allege  the  scriptures 
to  be  perilous  learning,  because  certain  readers  thereof  fall 
into  heresies  ? 

These  men  might  be  enforced  by  this  kind  of  argument, 
to  forsake  the  use  of  fire,  because  fire  burneth  their  neigh 
bour's  house ;  or  to  abstain  from  meat  and  drink,  because 
they  see  many  are  surfeited.  Oh  blind  hate  !  They  slander 
God  for  man's  offence,  and  excuse  the  man  whom  they  see 
offend,  and  blame  the  scripture  which  they  cannot  improve. 
Yea,  I  have  heard  of  some  who  have  very  well  understood 
the  Latin  tongue,  that  when  they  have  heard  learned  men 
persuade  to  the  credit  and  belief  of  certain  unwritten  veri 
ties,  as  they  call  them,  which  are  not  in  scripture  expressed, 
and  yet  taught  as  doctrine  apostolic,  and  necessary  to  be 
believed ;  they  have  been  of  this  opinion,  that  the  learned 
men  have  more  epistles  written  by  the  apostles  of  Christ, 
than  we  have  abroad  in  the  canon  of  the  Old  and  New 
Testament,  or  are  known  of  any,  but  only  to  them  of  the 
clergy.  Which  belief  I  did  not  a  little  lament  in  my  heart 
to  hear,  that  any  creature  should  have  such  a  blind,  ignorant 
opinion. 

Some  kind  of  simplicity  is  to  be  praised ;  but  this  sim 
plicity,  without  the  verity,  I  can  neither  praise  nor  allow. 
And  thus  it  may  be  seen,  how  we,  that  are  unlettered,  re 
main  confused,  unless  God,  of  his  grace,  enlighten  our 
hearts  and  minds  with  a  heavenly  light  and  knowledge  of 
his  will ;  for  we  are  given,  of  ourselves,  to  believe  men 


The  Lamentation  of  a  Sinner.  59 

better  than  God.  I  pray  God  to  send  all  learned  men 
the  Spirit  of  God  abundantly,  that  their  doctrine  may  bring 
forth  the  fruits  thereof.  I  suppose  there  never  was  more 
need  of  good  doctrine  to  be  set  forth  in  the  world,  than 
now  in  this  age ;  for  the  carnal  children  of  Adam  are  so 
wise  in  their  generation,  that,  if  it  were  possible,  they  would 
deceive  the  children  of  light.  The  world  loveth  his  own, 
and,  therefore,  their  facts  and  doings  are  highly  esteemed 
of  the  world  ;  but  the  children  of  God  are  hated,  because 
they  are  not  of  the  world  ;  for  their  habitation  is  in  heaven, 
and  they  do  despise  the  world  as  a  most  vile  slave. 

The  fleshly  children  of  Adam  are  so  politic,  subtle, 
crafty,  and  wise,  in  their  kind,  that  the  elect  should  be  de 
ceived,  if  it  were  possible.  For  they  are  clothed  with 
Christ's  garment  in  outer  appearance,  with  a  fair  show  of 
all  godliness  and  holiness  in  their  words ;  but  they  have  so 
shorn,  nopped,  and  turned  Christ's  garment,  and  have  so 
disguised  themselves,  that  the  children  of  light,  beholding 
them  with  a  spiritual  eye,  do  account  and  take  them  for 
men  which  have  sold  their  master's  garment,  and  have 
stolen  a  piece  of  every  man's  garment ;  yet,  by  their  subtle 
art,  and  crafty  wits,  they  have  so  set  those  patches  and 
pieces  together,  that  they  do  make  the  blind  world  and 
carnal  men  to  believe  it  is  Christ's  very  mantle 


THE  ELEVENTH  CHAPTER. 

Of  the  virtuous  properties  of  God's  children,  of  whom 
every  one  attendetli  his  vocation. 

BUT  the  children  of  light  know  the  contrary ;  for  they 
are  led  by  the  Spirit  of  God  to  the  knowledge  of  the  truth, 
and  therefore  they  discern  and  judge  all  things  right,  and 
know  from  whence  they  come,  even  from  the  bishop  of 
Rome  and  his  members,  the  headspring  of  all  pride,  vain 
glory,  ambition,  hypocrisy,  and  feigned  holiness. 

The  children  of  God  are  not  abashed,  although  the  world 
hate  them  ;  they  believe  they  are  in  the  grace  and  favour 
of  God,  and  that  he,  as  a  best  father,  doth  govern  them  in 
all  things,  putting  away  from  them  all  vain  confidence  and 
trust  in  their  own  doings ;  for  they  know  they  can  do 
nothing  but  sin,  of  themselves.  They  are  not  so  foolish 
and  childish,  as  not  to  give  God  thanks  for  their  election, 


60  Catherine  Parr. 

which  was  before  the  beginning  of  the  world ;  for  they 
believe  most  surely  they  are  of  the  chosen  ;  for  the  Holy 
Ghost  doth  witness  to  their  spirit,  that  they  are  the  children 
of  God,  and,  therefore,  they  believe  God  better  than  man. 
They  say,  with  St.  Paul,  Who  shall  separate  us  from  the 
love  of  God  ?  Shall  tribulation,  anguish,  persecution, 
hunger,  nakedness,  peril,  or  sword  ?  As  it  is  written,  For 
thy  sake  are  we  killed  all  day  long,  and  are  accounted  as 
sheep  appointed  to  be  slain ;  nevertheless,  in  all  these  things 
we  overcome,  through  Him  that  loveth  us.  For  I  am 
sure,  that  neither  death,  nor  life,  neither  angels,  nor  rule, 
neither  power,  neither  things  present,  neither  things  to 
come,  neither  quantity  or  quality,  neither  any  creature, 
shall  be  able  to  depart  us  from  the  love  of  God,  which  is  in 
Christ  Jesus  our  Lord. 

They  are  not,  by  this  godly  faith,  presumptuously  in 
flamed  ;  nor,  by  the  same,  become  they  loose,  idle,  or  slow 
in  doing  of  godly  works,  as  carnal  men  dream  of  them  ;  so 
much  the  more  fervent  they  are  in  doing  most  holy  and 
pure  works,  which  God  hath  commanded  them  to  walk  in. 
They  wander  not  in  men's  traditions  and  inventions,  leav 
ing  the  most  holy  and  pure  precepts  of  God  undone,  which 
they  know  they  are  bound  to  observe  and  keep.  Also, 
they  work  not  like  hirelings,  for  need,  wages,  or  reward  ; 
but,  as  loving  children,  without  respect  of  lucre,  gain,  or 
hire  ;  they  are  in  such  liberty  of  spirit,  and  joy  so  much 
in  God,  that  their  inward  consolation  cannot  be  expressed 
with  tongue.  All  fear  of  damnation  is  gone  from  them, 
for  they  have  put  their  whole  hope  of  salvation  in  His  hands, 
who  will  and  can  perform  it ;  neither  have  they  any  post  or 
pillar  to  lean  to,  but  God,  and  his  smooth,  unwrinkled 
church  ;  for  he  is  to  them  all,  in  all  things,  and  to  him  they 
lean,  as  a  most  sure  square  pillar,  in  prosperity  and  adver 
sity  ;  nothing  doubting  of  his  promises  and  covenants,  for 
they  believe  most  surely  they  shall  be  fulfilled. 

Also,  the  children  of  God  are  not  curious  in  searching 
the  high  mysteries  of  God,  which  are  not  meet  for  them 
to  know.  Neither  do  they  go  about  with  human  and  car 
nal  reasons  to  interpret  scripture,  persuading  men,  by 
their  subtle  wits  and  carnal  doctrine,  that  much  knowledge 
of  scripture  maketh  men  heretics,  without  they  temper  it 
with  human  doctrine,  sophistry,  philosophy,  and  logic, 
wherewith  to  be  seduced,  according  to  the  traditions  of  men, 
after  the  ordinances  of  the  world,  and  not  after  Christ,  as 


The  Lamentation  ~>f  a  Sinner.  61 

St.  Paul  doth  most  diligently  admonish  us  ;  which  arts  are 
not  convenient  and  meet  to  be  made  checkmate  with  scrip 
ture  ;  for  the  scriptures  are  so  pure  and  holy,  that  no  per 
fection  can  be  added  unto  them ;  for,  even  as  fine  gold 
doth  excel  all  other  metals,  so  doth  the  word  of  God  all 
men's  doctrines.  I  beseech  the  Lord  to  send  the  learned 
and  unlearned  such  abundance  of  his  Holy  Spirit,  that  they 
may  obey  and  observe  the  most  sincere  and  holy  word  of 
God,  and  show  the  fruits  thereof,  which  consist  chiefly  in 
charity  and  godly  unity — that,  as  we  have  professed  one 
God,  one  faith,  and  one  baptism,  so  we  may  be  all  of  one 
mind,  and  one  accord,  putting  away  all  biting  and  gnawing ; 
for,  in  backbiting,  slandering,  and  mis-reporting  our  Chris 
tian  brethren,  we  show  not  ourselves  the  disciples  of  Christ 
whom  we  profess.  In  Him  was  most  high  charity,  humi 
lity,  and  patience,  suffering  most  patiently  all  ignominy, 
rebukes,  and  slanders,  praying  to  his  eternal  Father  for  his 
enemies  with  most  perfect  charity ;  and,  in  all  things,  he 
did  remit  his  will  to  his  Father's,  as  the  scripture  doth  wit 
ness,  when  he  prayed  in  the  mount.  A  godly  example  and 
lesson  for  us  to  follow  at  all  times  and  seasons,  as  well  in 
prosperity  as  in  adversity;  to  have  no  will  but  God's  will, 
committing  and  leaving  to  him  all  our  cares  and  griefs,  and 
to  abandon  all  our  policies  and  inventions ;  for  they  are 
most  vain  and  foolish,  and,  indeed,  very  shadows  and 
dreams. 

But  we  are  yet  so  carnal  and  fleshly,  that  we  run  head 
long,  like  unbridled  colts  without  snaffle  or  bridle.  If  we 
had  the  love  of  God  printed  in  our  hearts,  it  would  keep 
us  back  from  running  astray.  And,  until  such  time  as  it 
please  God  to  send  us  this  bit  to  hold  us  in,  we  shall  never 
run  the  right  way,  although  we  speak  and  talk  ever  so 
much  of  God  and  his  word.  The  true  followers  of  Christ's 
doctrine  have  always  a  respect  and  an  eye  to  their  vocation. 
If  they  are  called  to  the  ministry  of  God's  word,  they 
preach  and  teach  it  sincerely,  to  the  edifying  of  others,  and 
show  themselves  in  their  living  followers  of  the  same.  If 
they  are  married  men,  having  children  and  family,  they 
nourish  and  bring  them  up,  without  all  bitterness  and 
fierceness,  in  the  doctrine  of  the  Lord,  in  all  godliness  and 
virtue  ;  committing  the  instruction  of  others,  which  apper 
tain  not  to  their  charge,  to  the  reformation  of  God,  and 
his  ministers,  which  chiefly  are  kings  and  princes,  bearing 
the  sword  even  for  that  purpose  to  punish  evil  doers.  If 


62  Catherine  Parr. 

they  are  children,  they  honour  their  father  and  mother, 
knowing  it  to  be  God's  commandment,  and  that  he  hath 
thereto  annexed  a  promise  of  long  life.  If  they  are  ser 
vants,  they  obey  and  serve  their  masters  with  all  fear  and 
reverence,  even  for  the  Lord's  sake,  neither  with  murmur 
ing  nor  grudging,  but  with  a  free  heart  and  mind. 

If  they  are  husbands,  they  love  their  wives  as  their  own 
bodies ;  after  the  example  as  Christ  loved  the  congrega 
tion,  and  gave  himself  for  it,  to  make  it  to  him  a  spouse 
without  spot  or  wrinkle.  If  they  are  women  married,  they 
learn  of  St.  Paul  to  be  obedient  to  their  husbands,  and  tc 
keep  silence  in  the  congregation,  and  to  learn  of  their  hus 
bands  at  home.  Also,  they  wear  such  apparel  as  becometh 
holiness  and  comely  usage  with  soberness  ;  not  being  ac 
cusers  or  detractors  ;  not  given  to  much  eating  or  delicate 
meats,  and  drinking  of  wine  ;  but  they  teach  honest  things, 
to  make  the  young  women  sober-minded,  to  love  their  hus 
bands,  to  love  their  children,  to  be  discreet,  chaste,  house 
wifely,  good,  and  obedient  unto  their  husbands,  that  the 
word  of  God  be  not  evil  spoken  of.  Verily,  if  all  sorts  of 
people  would  look  to  their  own  vocation,  and  ordain  the 
same,  according  to  Christ's  doctrine,  we  should  not  have  so 
many  eyes  and  ears  to  other  men's  faults  as  we  have.  For 
we  are  so  busy  and  glad  to  find  and  espy  out  other  men's 
doings,  that  we  forget,  and  can  have  no  time  to  weigh  and 
ponder  our  own  ;  which,  after  the  word  of  God,  we  ought 
first  to  reform,  and  then  we  shall  the  better  help  another 
to  take  the  straw  out  of  his  eyes. 

But,  alas  !  we  are  so  much  given  to  love  and  to  flatter 
ourselves,  and  so  blinded  with  carnal  affections,  that  we 
can  see  and  perceive  no  fault  in  ourselves  ;  and,  therefore, 
it  is  a  thing  very  requisite  and  necessary  for  us,  to  pray  all, 
with  one  heart  and  mind  to  God,  to  give  us  a  heavenly 
light  and  knowledge  of  our  own  miseries  and  calamities; 
that  we  may  see  them,  and  acknowledge  them  truly  before 
him. 


THE  TWELFTH  CHAPTER. 

The    conclusion,   with    a   Christian    exhortation     to    the 
amendment  of  Life. 

IF  any  man  shall  be  offended  at  this  my  lamenting  the 
faults  of   men  which   are   in  the   world,    fantasing   with 


The  Lamentation  of  a  Sinner.  63 

themselves,  that  I  do  it  either  of  hatred  or  of  malice  to 
any  sort  or  kind  of  people,  verily,  in  so  doing,  they  shall 
do  me  great  wrong ;  for,  I  thank  God,  by  his  grace,  I  hate 
no  creature — yea,  I  would  say  more,  to  give  witness  of  my 
conscience,  that  neither  life,  honour,  riches,  neither  what 
soever  I  possess  here,  which  appertaineth  to  mine  own 
private  commodity,  be  it  ever  so  dearly  beloved  of  me,  but 
most  willingly  and  gladly  I  would  leave  it  to  win  any  man 
to  Christ,  of  what  degree,  or  sort  soever  he  were.  And 
yet  is  this  nothing,  in  comparison  to  the  charity  that  God 
hath  showed  me,  in  sending  Christ  to  die  for  me.  No,  if 
I  had  all  the  charity  of  angels,  and  apostles,  it  should  be 
but  like  a  spark  of  fire,  compared  to  a  great  heap  of  burn 
ing  coals. 

God  knoweth  of  what  intent  and  mind  I  have  lamented 
mine  own  sins  and  faults  to  the  world.  I  trust  nobody 
will  judge  that  I  have  done  it  for  praise  or  thanks  of  any 
creature;  since,  rather,  I  might  be  ashamed,  than  rejoice 
in  rehearsal  thereof.  For,  if  they  knew  how  little  I  esteem 
and  weigh  the  praise  of  the  world,  that  opinion  were  soon 
removed  and  taken  away  ;  for,  I  thank  God,  by  his  grace, 
I  know  the  world  to  be  a  blind  judge,  and  the  praises 
thereof  to  be  vain  and  of  little  moment ;  and,  therefore,  I 
seek  not  the  praises  of  the  same,  nor  to  satisfy  it,  none 
otherwise  than  I  am  taught  by  Christ  to  do,  according  to 
Christian  charity.  I  would  to  God  we  would  all,  when 
occasion  doth  serve,  confess  our  faults  to  the  world,  all 
respects  of  our  own  commodity  laid  apart.  But,  alas ' 
self-love  doth  so  much  reign  among  us,  that,  as  I  have 
said  before,  we  cannot  espy  our  own  faults.  And  although, 
sometimes  we  find  our  own  guilt,  either  we  are  favourable 
to  interpret  it  no  sin,  or  else  we  are  ashamed  to  confess 
ourselves  thereof;  jea,  and  we  are  sorely  offended  and 
grieved  to  hear  our  faults  charitably  and  godly  told  us  of 
others,  putting  no  difference  between  charitable  warning 
and  malicious  accusing. 

Truly,  if  we  sought  God's  glory,  as  we  should  do  in  all 
things,  we  should  not  be  ashamed  to  confess  ourselves  to 
digress  from  God's  precepts  and  ordinances,  when  it  is 
manifest  we  have  done,  and  daily  do  so.  I  pray  God,  our 
own  faults  and  deeds  condemn  us  not  at  the  last  day,  when 
every  man  shall  be  rewarded  according  to  his  doings. 
Truly,  if  we  do  not  redress  and  amend  our  living  accord 
ing  to  the  doctrine  of  the  gospel,  we  shall  receive  a  terrible 


64  Catherine  Parr. 

sentence  of  Christ  the  Son  of  God,  when  he  shall  come  to 
judge  and  condemn  all  transgressors,  and  breakers  of  his 
precepts  and  commandments,  and  to  reward  all  his  obedi 
ent  and  loving  children.  We  shall  have  no  man  of  law  to 
make  our  plea  for  us,  neither  can  we  have  the  day  deferred ; 
neither  will  the  Judge  be  corrupted  with  affection,  bribes, 
or  reward ;  neither  will  he  hear  any  excuse  or  delay ; 
neither  shall  this  saint,  or  that  martyr,  help  us,  be  they 
ever  so  holy  ;  neither  shall  our  ignorance  save  us  from  dam 
nation  ;  but  yet  wilful  blindness,  and  obstinate  ignorance, 
shall  receive  greater  punishment,  and  not  without  just  cause. 
Then  shall  it  be  known  who  hath  walked  in  the  dark  ;  for 
all  things  shall  appear  manifest  before  him  ;  no  man's 
deeds  shall  be  hidden,  no,  nor  words  nor  thoughts.  The 
poor  and  simple  observers  of  God's  commandments  shall 
be  rewarded  with  everlasting  life,  as  obedient  children  to 
the  heavenly  Father  ;  and  the  transgressors,  adders  to,  and 
diminishersfrom,  the  law  of  God,  shall  receive  eternal  damna 
tion  for  their  just  reward.  I  beseech  God  we  may  escape  this 
fearful  sentence,  and  be  found  such  faithful  servants,  and 
loving  children,  that  we  may  hear  the  happy,  comfortable, 
and  most  joyful  sentence  ordained  for  the  children  of  God, 
which  is : 

Come  hither,  ye  blessed  of  my  Father,  and  receive  the 
kingdom  of  heaven  prepared  for  you  before  the  beginning 
of  the  world. 

Now  unto  the  Father,  the  Son,  and  the  Holy  Ghost,  be 
ail  honour  and  glory,  world  without  end.  Anieu. 


THE 
EXAMINATIONS 

OP 

ANNE    ASKEW, 

LATELY    MARTYRED  IN    SMITHFIELD,  BY  THE    ROMISH  POPE'S 
UPHOLDERS. 

Written  by  herself,  and  published  by  John  Bale.    Some  further  particu 
lars  are  added  from  Fox  and  Strype.) 


The  verity  of  the  Lord  endureth  for  ever. — Fgalm  cxvii. 
Anne  Askew  stood  fast  by  this  verity  of  God  to  the  end. 


»/-»UUR  IS  DECEITFUL,  AND  BEAUTY  IS  A  VAIN  THING.  BUT 
A  WOMAN  THAT  FEARETH  THE  LORD  IS  WORTHY  TO  BE 
PRAISED.  SHE  OPENETH  HER  MOUTH  TO  WISDOM,  AND  IN 
Wf  R  LANGUAGE  IS  THE  LAW  OF  GRACE. PrOV.  XXSJ, 


Printed  A.  i).  1546. 


ANNE  ASKEW. 


THH.  persecution  urged  forward  by  bishop  Gardiner  and  his  associates 
during  the  latter  years  of  Henry  VIII.,  was  aimed  at  queen  Catherine 
Parr,  and  several  of  her  attendants,  with  others  of  rank  at  court.  The 
narrow  escape  of  the  queen  has  been  related ;  but  one  of  her  attendants, 
Mrs.  Anne  Askew,  and  a  gentleman  of  the  royal  household,  named 
Lascels,  were  burned. 

ANNE  ASKEW*  was  the  second  daughter  of  Sir  William  Askew, 
of  Kelsey  in  Lincolnshire.  A  marriage  was  planned  between  the 
eldest  sister  and  the  heir  of  a  neighbouring  gentleman  named  Kyme, 
but  she  died  before  the  union  took  place.  Sir  William,  unwilling  to 
lose  an  advantageous  match,  compelled  his  second  daughter  to  marry 
Kyme.  The  marriage  was  against  her  will,  but  when  it  had  taken 
place,  she  demeaned  herself  like  a  Christian  wife,  and  became  the  mother 
of  two  children.  After  a  time,  by  the  study  of  the  scriptures,  she  was 
convinced  of  the  errors  of  popery,  and  became  a  true  follower  of  Christ. 
Her  husband,  being  a  bigoted  papist,  was  much  enraged  at  this  change, 
and  after  a  series  of  ill  treatment,  by  the  advice  of  his  priests,  violently 
drove  her  from  his  house.  She  came  to  London,  where  she  attended 
upon  the  queen,  and  sought  a  divorce  on  the  ground  of  her  husband's 
conduct,  considering  that  his  cruel  usage  had  released  her  obligations, 
according  to  the  principle  laid  down  by  St.  Paul,  1  Cor.  vii.  15. 

Anne  Askew's  beauty,  learning,  and  piety,  procured  her  much  esteem 
from  the  queen's  friends,  while  she  was  hated  by  Gardiner  and  his 
party.  Her  conduct  was  irreproachable.  A  strong  cestimony  in  her  favour 
was  borne  by  a  papist,  according  to  the  following  relation  from  Strype. 
"  A  great  papist  of  Wickham  college,  called  Wadloe,  a  cursitor  of  the 
chancery,  hot  in  his  religion,  and  thinking  not  well  of  her  life,  got  him 
self  lodged  at  the  next  house  to  her.  For  what  purpose  need  not  be 
opened.  But  the  conclusion  was,  that  instead  of  speaking  evil  of  her, 
he  gave  her  the  praise  to  sir  Leonil  Throgmorton,  for  the  devoutest  and 
godliest  woman  that  ever  he  knew.  For,  said  he,  at  midnight  she  be- 
ginneth  to  pray,  and  ceaseth  not  for  many  hours  after,  when  I,  and 
others  are  at  sleep  or  at  work." 

In  1546,  she  was  accused  of  heresy,  and  made  an  undaunted  pro 
fession  of  the  truth,  an  account  of  which  being  penned  by  her  own 
hand,  was  conveyed  to  Bale,  and  printed  by  him  in  Germany.  Bale 
accompanied  it  with  severe  reflections  upon  the  conduct  of  the  Roman 
ists  towards  her,  which  it  does  not  appear  necessary  to  reprint,  as  the 
affecting  narrative  is  a  sufficient  comment  upon  the  proceedings  of  her 
persecutors. 

*  Her  name  is  also  spelled  Ascue  and  Avscough. 


AMONG  other  most  singular  offices,  diligent  reader,  which 
the  Lord  hath  appointed  to  be  done  in  the  earnest  spirit  of 
Elias,  by  the  forerunners  of  his  latter  appearance,  this  is 
one  very  special  to  be  noted,  They  shall  turn  the  hearts  of 
their  ancient  elders  into  the  children,  Mai.  iv.  and  the  un 
believers  of  their  time  to  the  wisdom  of  those  righteous 
fathers,  as  did  John  Baptist  before  his  first  coming,  Luke  i. 
That  is,  saith  Bede,  "  The  faith  and  fervent  zeal  of  the 
prophets  and  apostles  shall  they  plant  in  their  hearts, 
which  shall  in  those  days  live,  and  be  among  men  conver 
sant,  and  then  will  break  forth  (saith  he,  as  a  very  true 
prophet)  such  horrible  persecution,  as  will  first  of  all  take 
from  the  world  those  mighty  Elias's,  by  triumphant  martyr 
dom,  to  the  terrifying  of  others  in  the  same  faith,  of  whom 
some  shall  become,  through  that  occasion,  most  glorious 
martyrs  unto  Christ  also  ;  and  some  very  wicked  apostates, 
forsaking  his  lively  doctrine."  For,  by  the  said  Bede's  tes 
timony  in  the  beginning  of  the  same  chapter,  two  most 
certain  signs  shall  we  then  have  that  the  latter  judgment 
day  is  at  hand ;  the  return  of  Israel's  remnant  unto  their 
Lord  God,  and  the  horrible  persecutions  of  antichrist. 

Confer  with  this  treated  scripture  and  former  prophecy 
of  that  virtuous  man  Bede,  the  world's  alteration  now, 
with  the  terrible  turmoilings  of  our  time  ;  and,  as  in  a  most 
clear  mirror,  ye  shall  well  perceive  them  at  this  present  to 
be  in  most  quick  working.  And  as  concerning  the  Israel 
ites  or  Jews,  I  have  both  seen  and  known  of  them  in  Ger 
many,  most  faithful  Christian  believers.  Neither  is  it  in  the 
prophecy,  Hos.  iii.  that  they  should  at  that  day  be  all  con- 
verted,  any  more  than  they  were  at  John  Baptist's  preaching, 
Luke  i.  For  as  Isaiah  reporteth,  Though  the  posterity  of 
Jacob  be  as  the  sea  sand,  innumerable,  yet  shall  but  a 
remnant  of  them  convert  them  unto  their  Lord  God,  Isa.x. 
And  though  the  Lord  hath  sifted  that  house  of  Israel,  as 
bruised  corn  in  a  sieve,  among  all  other  nations,  Amos  ix. 
yet  shall  not  that  remnant  of  theirs  perish,  but  at  that  day 
be  saved,  through  the  only  election  of  grace,  Rom.  xi. 
Bi 


4  Anne  Askew. 

Now  concerning  the  aforesaid  forerunners,  in  this  most 
wonderful  change  of  the  world  before  the  latter  end  thereof; 
I  think  within  this  realm  of  England,  besides  other  nations 
abroad,  the  spirit  of  Elias  was  not  all  asleep  in  good 
William  Tindal,  Robert  Barnes,  and  such  others  more, 
whom  antichrist's  violence  hath  sent  hence  in  fire  to  heaven, 
as  Elias  went  before  in  the  fiery  chariot,  2  Kings  ii. 

These  turned  the  hearts  of  the  fathers  unto  the  children, 
such  time  as  they  took  from  a  great  number  of  our  nation, 
by  their  godly  preachings  and  writings,  the  corrupted  belief 
of  the  pope  and  his  master  workers,  which  were  no  fathers 
but  cruel  robbers  and  destroyers,  John  x.  reducing  them 
again  to  the  true  faith  of  Abraham  and  Peter,  Gen.  xv.  and 
Matt.  xvi.  The  pure  belief  in  Christ's  birth  and  passion, 
which  Adam  and  Noah  sucked  out  of  the  first  promise  of 
God,  Jacob  and  Moses  out  of  the  second,  David  and  the 
prophets  out  of  the  third,  and  so  forth,  the  apostles  and 
fathers  out  of  the  other  scriptures,  so  firmly  planted  they  in 
the  consciences  of  many,  that  no  cruel  kind  of  death  could 
avert  them  from  it.  As  we  have  for  example  their  constant 
disciples,  and  now  strong  witnesses  of  Jesus  Christ,  John 
Lascels  and  ANNE  ASKEW,  with  their  other  two  compa 
nions,  very  glorious  martyrs  before  God,  though  they  are 
not  so  before  the  wrong  judging  eyes  of  the  world,  whom 
the  bloody  remnant  of  antichrist  put  unto  most  cruel  death 
"i  Smithfield  at  London,  in  the  year  of  our  Lord  1546', 
in  July. 

If  they  only,  as  was  John  Baptist,  are  great  before  the 
Lord,  by  the  holy  scriptures'  allowance,  who  are  strongly 
adorned  with  the  graces  of  his  Spirit,  as  faith,  force,  under 
standing,  wisdom,  patience,  love,  long  sufferance  and  such 
like  ;  I  dare  boldly  affirm  these  four  mighty  witnesses  also 
to  be  the  same,  so  well  as  the  martyrs  of  the  primitive  or 
apostles'  church.  For  these  had  those  virtues  as  strongly  as 
they,  and  as  boldly  objected  their  bodies  to  the  death,  for  the 
undented  Christian  belief,  against  the  malignant  synagogue  of 
Satan  as  ever  did  they,  for  no  tyranny  admitting  any  created 
or  corruptible  substance  for  their  eternal  living  God.*  If 
the  blind  babes,  to  prove  them  unlike,  do  object  against  me 
the  miracles  showed  at  their  deaths  more  than  at  these,  as 
that  unfaithful  generation  is  ever  desirous  of  wonders, 
Matt.  xii.  I  would  but  know  of  them  what  miracles  were 
showed  when  John  Baptist's  head  was  cut  off  in  the  prison  ? 
*  Not  believing  the  sacramental  bread  to  be  the  real  body  of  Chris*. 


John  Bale  to  the  Christian  readers.  & 

Mark  vi.  and  when  James  the  apostle  was  beheaded  at 
Jerusalem  ?  Acts  xii.  These  two  were  excellent  before 
God,  though  they  were  but  miserable  wretches,  light  fellows, 
seditious  heretics,  busy  knaves,  and  vile  beggars,  in  the 
sight  of  noble  king  Herod  and  his  honourable  council  of 
prelates. 

If  to  maintain  their  purpose,  they  allege  of  Stephen, 
that  he  at  his  death  beheld  heaven  open  ;  I  ask  them 
again,  what  they  were  who  saw  it  more  than  his  own  per 
son  ?  Sure  I  am,  that  their  wicked  predecessors  there  pre 
sent  saw  it  not.  For  they  stopped  their  ears  when  he  told 
them  thereof,  Acts  vii.  If  they  yet  bring  forth  the  other 
histories  of  apostles  and  martyrs,  I  answer  them,  that  all 
they  are  of  no  such  authority  as  these  before  spoken  of. 
The  pope's  martyrs,  indeed,  were  much  fuller  of  miracles 
than  ever  were  Christ's,  as  himself  told  us  they  should  be 
so,  Matt.  xxiv.  Yet  friar  Forest,  John  Fisher,  and  Thomas 
More  wrought  no  miracles,  though  many  are  now  registered 
in  their  lives  and  legends  by  the  friars  of  France,  Italy, 
Spain,  and  others.  And  as  for  the  holy  maid  of  Kent  with 
doctor  Bocking,  though  they  wrought  great  wonders  by 
their  life,  yet  none  appeared  at  their  deaths.  Of  his  own 
chosen  martyrs  Christ  looketh  for  none  other  miracle,  but 
that  only  they  persevere  faithful  to  the  end,  Matt.  x.  and 
never  deny  his  verity  before  men,  Luke  xii.  For  that  worthy 
victory  of  the  sinful  world,  standeth  in  the  invincibleness  of 
faith,  and  not  in  miracles  and  wonders,  as  those  wavering 
understandings  suppose,  1  John  v. 

Right  wonderfully  will  this  appear  in  the  two  mighty 
conflicts  hereafter  following,  which  the  faithful  servant  of 
Jesus,  ANNE  ASKEW,  a  gentlewoman,  very  young,  dainty, 
[delicate,]  and  tender,  had  with  that  outraging  synagogue 
in  her  two  examinations,  about  the  twenty-fifth  year  of  her 
age,  which  she  sent  abroad  by  her  own  hand-writing.  The 
handlings  of  her  other  three  companions  shall  be  showed 
in  other  several  treatises  at  leisure.  For  the  glory  and 
I  great  power  of  the  Lord,  so  manifestly  appearing  in  his 
elect  vessels,  may  not  now  perish  at  all  hands,  and  be  un- 
thankfully  neglected,  but  be  spread  the  world  over,  as  well 
in  Latin  as  English,  to  the  perpetual  infamy  of  such  wil 
fully  cruel  and  spiteful  tyrants.  Nothing  at  all  shall  it 
terrify  us,  nor  yet  in  any  point  hinder  us  of  our  purpose, 
that  our  books  are  now  in  England  condemned  and  burned 
[by  the  bishops  and  priests,  with  their  frantic  affinity,  the 

ANNE  ASKEW.  C 


6  Anne  Askew. 

great  antichrist's  upholders,  which  seek  by  all  practices 
possible  to  turn  over  the  king's  most  noble  and  godly  en- 
terprize.  But  it  will  from  henceforth  occasion  us  to  set 
forth  in  the  Latin  also  that  which  before  we  wrote  only  in 
English,  and  so  make  their  spiritual  wickedness  and  treason 
known  much  farther  off.  What  availed  it  Jehoiakim  to 
burn  Jeremiah's  prophecy,  by  the  ungracious  counsel  of  his 
prelates  ?  Jer.  xxxvi.  Or  yet  Antiochus  to  set  fire  on  the 
other  scriptures,  as  told  in  the  book  of  Maccabees. 

After  the  apostles  were  brought  before  the  council,  and 
straitly  commanded  to  cease  from  preaching,  they  preached 
much  more  than  before,  Acts  iv.  In  most  terrible  persecu 
tion  of  the  primitive  church,  were  the  examinations  and 
answers,  torments  and  deaths,  of  the  constant  martyrs 
written,  and  sent  abroad  all  the  world  over,  as  Eusebius 
testifies  in  his  ecclesiastical  history.  Their  copies  abound 
yet  every  where.  Great  slaughter  and  burning  hath  been, 
here  in  England  for  John  WicklifFs  books  ever  since  the 
year  of  our  Lord  1382,  yet  have  not  one  of  them 
thoroughly  perished.  I  have  at  this  hour  the  titles  of  one 
hundred  and  forty-four  of  them,  which  are  many  more  in 
number.  For  some  of  them  under  one  title  comprehend 
two  books,  some  three,  some  four  ;  yea,  one  of  them  con- 
taineth  twelve.  I  think  not  the  contrary,  but  ere  the  world 
is  at  a  full  end,  God  will  so  glorify  that  twenty  times  con 
demned  heretic,*  execrated,  cursed,  spitted,  and  spatled  at, 
that  all  your  popish  writers  before  his  time  and  after,  will 
be  reckoned  but  vile  swineherds  to  him,  for  the  good  favour 
he  bare  to  Christ's  holy  gospel.  A  very  madness  is  it  to 
strive  against  God,  when  he  will  have  the  long  hidden 
iniquities  known.  As  the  wise  man,  Gamaliel,  said,  Acts  v. 
If  this  enterprise  that  is  now  taken  against  you  be  of  God, 
ye  shall  never  be  able  with  all  your  tyrannous  practices  to 
dissolve  it. 

Now  concerning  that  blessed  woman,  ANNE  ASKEW,  who 
lately  suffered  the  tyranny  of  this  world  for  righteousness' 
sake.  In  Lincolnshire  was  she  born,  of  a  very  ancient  and 
noble  stock  ;  sir  William  Askew,  a  worthy  knight,  being 
her  father.  But  no  worthiness  in  the  flesh,  nor  yet  any 
worldly  nobleness  availeth  to  God-ward,  before  whom  is  no 
acceptation  of  person,  Acts  x.  It  is  only  faith,  with  his  true 
love  and  fear,  which  makes  us  the  accepted,  noble,  and 
worthy  children  unto  God,  John  i.  Whereof,  by  his  gift, 
*  Wickliff. 


John  Bale,  to  the  Christian  readers.  7 

she  had  wonderful  abundance.  Such  a  one  was  she  as  was 
Lydia,  the  purple-seller,  whose  heart  the  Lord  opened,  by 
the  godly  preaching  of  Paul  at  Thyatira,  Acts  xvi.  For  she 
gave  diligent  heed  to  his  word  when  it  was  once  taught 
without  superstition,  and  would  no  longer  be  a  false  wor 
shipper  or  idolater  after  the  wicked  school  of  antichrist ; 
but  became  from  thenceforth  a  true  worshipper,  worshipping 
her  Lord  God,  (which  is  a  Spirit  and  not  bread,)  in  spirit 
and  in  verity,  according  to  that  word  of  his,  John  iv.  The 
gospel  of  Christ  she  bare  in  hei  heart,  as  did  the  holy 
maid  Cecilia,  and  never  after  ceased  from  the  study  thereof, 
nor  from  godly  communication  and  prayer,  till  she  was  by 
most  cruel  torments  taken  from  this  wretched  world. 

I  do  here  as  to  her,  dear  friends  in  the  Lord,  as  did  the 
faithful  brethren  in  France,  at  the  cities  of  Lyons  and 
Vienne,  by  a  like  faithful  young  woman  called  Blandina, 
who  was  there  put  to  death  with  three  mighty  companions 
among  others  more,  as  this  was,  for  her  Christian  belief, 
about  the  year  of  our  Lord  170,  in  the  primitive  spring  of 
their  Christianity.*  They  wrote  unto  their  brethren  in 
the  lands  of  Asia  and  Phrygia,  very  far  off,  her  mighty 
strong  sufferings  for  Christ's  faith,  which  they  knew  nothing 
of  before.  I  write  here  unto  you  in  England  the  double 
process  of  this  noble  woman  whereof  ye  are  not  ignorant, 
forsomuch  as  it  was  there  so  manifestly  done  among  you. 
I  have  coupled  these  two  examples  together,  because  I 
find  them  in  so  many  points  agree..  Blandina  was 
young  and  tender,  so  was  Anne  Askew  also.  But  that 
which  was  frail  of  nature  in  them  both,  Christ  made  most 
strong  by  his  grace.  Blandina  had  three  earnest  compa 
nions  in  Christ,  Maturus,  Sanctus,  and  Attains,  fervently 
faithful  as  herself.  So  had  Anne  Askew  three  fire  fellows  ; 
a  gentleman  called  John  Lascels,  her  instructor  a  priest, 
and  a  tailor  called  John  Adams,  men  in  Christ's  verity 
most  constant  unto  the  end.  With  Blandina  were  in 
prison  to  the  number  of  ten,  who  denied  the  truth,  and 
were  clearly  forsaken  of  God  for  it.  How  many  fell  from 
Christ  besides  Crome  and  Shaxton,  when  Anne  Askew 
stood  fast  by  him,  I  am  uncertain. f  But  I  counsel  them 
as  St.  John  counselled  the  Laodiceans,  in  the  miserable 
estate  they  are  now  in,  to  buy  them  thorough  tried  gold  ot 
Christ,  lest  they  perish  altogether,  Rev.  iii.  If  they  had  not 

•  See  History  of  the  Church  of  Christ,  Vol.  I. 
+  See  Fox,  Acts  and  Monuments. 
c  2 


8  Anne  Askew. 

still  remained  in  that  channel,  whom  Christ  commanded 
John  in  no  wise  to  measure,  Rev.  xi.  they  had  never  so 
shamefully  blasphemed,  like  as  Bede  also  toucheth  in  his 
former  prophecy. 

Prompt  was  Blandina,  and  of  most  strong  courage,  in 
rendering  her  life  for  the  liberty  of  her  faith ;  no  less 
lively  and  quick  was  Anne  Askew  in  all  her  imprisonings 
and  torments.  Great  was  the  love  Blandina  had  to  Christ ; 
no  less  was  the  love  of  Anne  Askew.  Blandina  never 
fainted  in  torment ;  no  more  did  Anne  Askew  in  spirit, 
when  she  was  so  terribly  racked  of  Wriothesly  the  chan 
cellor,  and  Rich,  that  the  strings  of  her  arms  and  eyes 
were  perished.  Blandina  derided  the  cruelty  of  the  tyrants ; 
so  did  Anne  Askew  the  madness  of  the  bishops  and  their 
speechmen.  Red  burning  plates  of  iron  and  of  brass  had 
Blandina  put  to  her  sides ;  so  had  Anne  Askew  the  flaming 
brands  of  fire.  Full  of  God  and  his  verity  was  Blandina ; 
so  was  Anne  Askew  to  the  very  end.  Christ  wonderfully 
triumphed  in  Blandina  ;  so  did  he  in  Anne  Askew,  when 
she  made  no  noise  on  the  rack,  and  so  earnestly  afterward 
rejoiced  in  him.  Blandina  was  given  forth  to  wild  beasts  to 
be  devoured  ;  so  was  Anne  Askew  to  cruel  bishops  and 
priests,  whom  Christ  calleth  ravening  wolves,  devourers,  and 
thieves,  Matt.  vii.  John  x.  Blandina  upon  the  scaffold 
boldly  reprehended  the  pagan  priests  for  their  error ;  so 
did  Anne  Askew,  when  she  was  fast  tied  to  the  stake,  with 
courage  rebuke  that  blasphemous  apostate  Shaxton,  with 
the  bishops'  and  priests'  generation,  for  their  manifest 
maintenance  of  idolatry. 

Blandina,  at  the  stake,  showed  a  visage  unterrified  ;  so 
did  Anne  Askew,  a  countenance  stout,  mighty,  and  earnest. 
Indefatigable  was  the  spirit  of  Blandina  ;  so  was  the  spirit 
of  Anne  Askew.  The  love  of  Jesus  Christ,  the  gift  of  the 
Holy  Ghost,  and  hope  of  the  crown  of  martyrdom,  greatly 
mitigated  the  pain  in  Blandina  ;  so  did  those  three  worthy 
graces  the  terror  of  all  torments  in  Anne  Askew.  The 
strong  spirit  of  Christ  gave  courage  to  Blandina  ;  the  same 
mighty  Spirit,  and  not  the  pope's  desperate  spirit,  made 
Anne  Askew  both  to  rejoice  and  to  sing  in  the  prison.  So 
bold  was  Blandina,  saith  Eusebius,  that  she  communed 
with  Christ  unseen.  I  suppose  Anne  Askew's  latter  exa 
mination  will  show  her  not  to  be  much  less.  Gentle  was 
Blandina  to  the  Christian  believers,  and  terrible  to  their  ad 
versaries  ;  so  was  Anne  Askew,  very  lowly  to  true  teachers, 


John  Bale  to  the  Christian  readers.  9 

but  scornful  and  high  stomached  to  the  enemies  of  truth. 
Many  were  converted  by  the  sufferings  of  Blandina ;  a  far 
greater  number  by  the  burning  of  Anne  Askew.  Though 
Blandina  were  young,  yet  was  she  called  the  mother  of 
martyrs ;  many  men  have  supposed  Anne  Askew,  for  her 
Christian  constancy,  to  be  no  less.  Blandina  prayed  for  her 
persecutors  ;  so  did  Anne  Askew  most  fervently.  The 
ashes  of  Blandina,  and  of  other  martyrs,  were  thrown  into 
the  flood  of  the  Rhone ;  what  was  done  with  the  ashes  of 
Anne  Askew  and  her  companions,  I  cannot  yet  tell. 

All  these  former  reports  of  Blandina,  and  many  more  be 
sides,  hath  Eusebius  in  his  Ecclesiastical  History,  and  others 
also  have  the  same.  And,  as  touching  Anne  Askew,  these 
two  examinations,  with  her  other  known  handlings  in 
England,  are  sufficient  witnesses  for  her.  Thus  the  fire 
hath  not  taken  Anne  Askew  wholly  from  the  world,  but 
left  her  here  unto  it,  more  pure,  perfect,  and  precious  than 
before.  So  that  concerning  her  it  may  well  be  said,  as 
Paul  verifies,  2  Cor.  xii.  The  strength  of  God  is  here  made 
perfect  by  weakness.  When  she  seemed  most  feeble,  then 
was  she  most  strong ;  and  gladly  she  rejoiced  in  that  weak 
ness,  that  Christ's  power  might  strongly  dwell  in  her.  Thus 
the  Lord  chooseth  the  foolish  of  this  world  to  confound 
the  wise,  and  the  weak  to  deface  the  mighty ;  yea,  things 
despised,  and  thought  very  vile,  to  bring  things  to  nought 
which  the  world  hath  in  most  high  reputation.  I  think 
if  this  martyr  were  rightly  conferred*  with  those  canonized 
martyrs  which  have  had,  and  yet  still  have  censings  and 
singings,  massings  and  ringings  in  the  pope's  English 
church,  cause  with  cause,  and  reason  with  reason,  as 
haply  hereafter  they  shall  be,  she  should  be  a  great  blemish 
unto  them.  An  example  of  strong  sufferance  might  this 
holy  martyr  be  unto  all  them  that  the  Lord  shall  after  like 
manner  put  forward  in  this  horrible  fury  of  antichrist,  to 
the  glory  of  his  persecuted  church.  Amen. 
*  Compared. 


THE  FIRST  EXAMINATION 

OP 

MISTRESS  ANNE  ASKEW, 

BEFORE  THE  INQUISITORS,  1545.      WRITTEN  BY  HERSELF. 


To  satisfy  your  expectation,  good  people,  this  was  my 
first  examination  in  the  year  of  our  Lord,  1545,  and  in  the 
month  of  March. 

First,  Christopher  Dare  examined  me  at  Sadler's  hall, 
being  one  of  the  quest,*  and  asked  if  I  did  not  believe 
that  the  sacrament  hanging  over  the  altar,  was  the  very 
body  of  Christ  really.  Then  I  demanded  this  question  of 
him,  Wherefore  St.  Stephen  was  stoned  to  death  ?  and  he 
said  he  could  not  tell.  Then  I  answered,  that  no  more 
would  I  assoilf  his  vain  question. 

Secondly,  he  said  that  there  was  a  woman  which  did 
testify  that  I  should  read,  how  God  was  not  in  temples 
made  with  hands.  Then  I  showed  him  the  seventh  and 
seventeenth  chapters  of  the  Acts  of  the  Apostles,  what 
Stephen  and  Paul  had  said  therein.  Whereupon  he  asked 
me  how  I  took  those  sentences  ?  I  answered,  that  I  would 
not  throw  pearls  among  swine,  for  acorns  were  good  enough. 

Thirdly,  he  asked  me,  wherefore.  I  said  that  I  had  rather 
read  five  lines  in  the  bible,  than  hear  five  masses  in  the 
temple?  I  confessed  that  I  said  no  less,  not  for  the  dispraise 
of  either  the  epistle  or  gospel,  but  because  the  one  did 
greatly  edify  me,  and  the  other  nothing  at  all.  As  St. 
Paul  doth  witness  in  the  fourteenth  chapter  of  his  first 
epistle  to  the  Corinthians,  where  he  saith,  If  the  trumpet 
giveth  an  uncertain  sound,  who  will  prepare  himself  to  the 
battle? 

Fourthly,  he  laid  unto  my  charge  that  I  should  say,  if 
an  ill  priest  ministered,  it  was  the  devil  and  not  God. 

My  answer  was,  that  I  never  spake  such  thing.  But 
this  was  my  saying — that  whosoever  he  were  that  ministered 
unto  me,  his  ill  conditions  could  not  hurt  my  faith,  but  in 
spirit  I  received,  nevertheless,  the  body  and  blood  of  Christ. 

*  Or  inquisitors  appointed  to  enforce  the  act  of  six  articles.    See 
the  life  of  Cranmer,  page  28. 
t  Explain,  reply  to. 


Her  first  Examination.  11 

Fifth,  he  asked  me  what  I  said  concerning1  confession  ?  I 
answered  him  my  meaning,  which  was  as  St.  James  saith, 
that  every  man  ought  to  acknowledge  his  faults  to  other  ; 
and  the  one  to  pray  for  the  other. 

Sixthly,  he  asked  me  what  I  said  to  the  king's  book  ?* 
And  I  answered  him,  that  I  could  say  nothing  to  it,  because 
I  never  saw  it. 

Seventhly,  he  asked  me  if  I  had  the  Spirit  of  God  in 
me?  I  answered,  If  I  had  not,  I  was  but  a  reprobate  or 
cast  away.  Then  he  said  he  had  sent  for  a  priest  to  exa 
mine  me,  who  was  there  at  hand.  The  priest  asked  me 
what  I  said  to  the  sacrament  of  the  altar,  and  required 
much  to  know  therein  my  meaning.  But  I  desired  him 
again  to  hold  me  excused  concerning  that  matter.  None 
other  answer  would  I  make  him,  because  I  perceived  him 
to  be  a  papist. 

Eighthly,  he  asked  me,  if  I  did  not  think,  that  private 
masses  did  help  souls  departed.  I  said,  it  was  great 
idolatry  to  believe  more  in  them,  than  in  the  death  which 
Christ  died  for  us. 

Then  they  had  me  thence  unto  my  lord  mayor,  and  he 
examined  me,  as  they  had  before,  and  I  answered  him 
directly  in  all  things  as  I  answered  the  quest  before.  Be 
sides  this,  my  lord  mayor  laid  one  thing  to  my  charge, 
which  was  never  spoken  of  me,  but  of  them ;  and  that 
was,  whether  a  mouse  eating  the  host,  received  God  or  no. 
This  question  did  I  never  ask,  but  indeed  they  asked  it  of 
me,  whereunto  I  made  them  no  answer,  but  smiled.f 

Then  the  bishop's  chancellor  rebuked  me  and  said,  that 

*  See  Cranmer,  p.  33.  86. 

•{•  Strype  on  Loud's  authority,  relates  this  more  particularly.  "  My 
lord  mayor,  sir  Martin  Bowes,  sitting  with  the  council,  as  most  meet  for 
his  wisdom,  and  seeing  her  standing  upon  life  and  death,  said, '  I  pray  you, 
my  lords,  give  me  leave  to  talk  with  this  woman ;'  leave  was  granted. 
L.  M.  Thou  foolish  woman,  sayest  thou  that  the  priests  cannot  make 
the  body  of  Christ  ?  A.  A.  I  say  so,  my  lord ;  for  I  have  read  that 
God  made  man ;  but  that  man  can  make  God  I  never  yet  read,  nor 
ever  shall  read  it,  as  I  suppose.  L.  M.  No !  Thou  foolish  woman, 
after  the  words  of  consecration,  is  it  not  the  Lord's  body  ?  A.  A.  No  ; 
it  is  but  consecrated  bread,  or  sacramental  bread.  L.  M.  What  if  a 
mouse  eat  it  after  the  consecration  ?  What  shall  become  of  the  mouse  ? 
What  sayest  thou,  thou  foolish  woman  ?  A.  A.  What  shall  become  of 
her,  say  you,  my  lord  ?  L,  M.  I  say,  that  mouse  is  damned.  A.  A. 
Alack  poor  mouse  ! — By  this  time  my  lords  heard  enough  of  my  lord 
mayor's  divinity  ;  and  perceiving  that  some  could  not  keep  in  theit 
laughing,  proceeded  to  the  butchery  and  slaughter  they  intended  before 
they  came  thither." 


12  Anne  Askew. 

I  was  much  to  blame  for  uttering  the  scriptures.  For  St. 
Paul,  he  said,  forbade  women  to  speak,  or  to  talk  of  the 
word  of  God.  I  answered  him,  that  I  knew  Paul's  meaning 
as  well  as  he,  which  is  1  Cor.  xiv.  that  a  woman  ought  not 
to  speak  in  the  congregation  by  the  way  of  teaching.  And 
then  I  asked  him,  how  many  women  he  had  seen  go  into 
the  pulpit  and  preach  ?  He  said  he  never  saw  any.  Then 
I  said,  he  ought  to  find  no  fault  in  poor  women,  except  they 
had  offended  against  the  law. 

Then  the  lord  mayor  commanded  me  to  ward.  I  asked 
him  if  sureties  would  not  serve  me,  and  he  made  me  short 
answer,  that  he  would  take  none.  Then  was  I  had  to  the 
compter,  and  there  remained  twelve  days,  no  friend  being 
admitted  to  speak  with  me.  But  in  the  mean  time  there 
was  a  priest  sent  unto  me,  who  said  that  he  was  commanded 
of  the  bishop  to  examine  me,  and  to  give  me  good  counsel, 
which  he  did  not.  But  first  he  asked  me  for  what  cause  I 
was  put  in  the  compter,  and  I  told  him,  I  could  not  tell. 
Then  he  said,  it  was  great  pity  that  I  should  be  there 
without  cause,  and  concluded  that  he  was  very  sorry  for  me. 
Secondly  he  said,  it  was  told  him  that  I  should  deny  the 
sacrament  of  the  altar.  And  I  answered  again,  that  what 
I  had  said,  I  had  said.  Thirdly,  he  asked  me  if  I  were 
shriven.  I  told  him  No.  Then  he  said  he  would  bring 
one  to  me  to  shrive  me.  And  I  told  him  so  that  I 
might  have  one  of  these,  that  is  to  say,  Dr.  Crome,*  sir 
William,  Whitehead,  or  Huntington,  I  was  contented,  be 
cause  I  knew  them  to  be  men  of  wisdom  ;  as  for  jou,  or 
any  other,  said  I,  I  will  not  dispraise,  because  I  know  you 
not.  Then  he  said,  I  would  not  have  you  think  but  that 
I,  or  any  other  that  shall  be  brought  you,  shall  be  as  honest 
as  they,  for  if  we  were  not,  you  may  be  sure  the  king 
would  not  suffer  us  to  preach.  Then  I  answered  by  the 
saying  of  Solomon ;  By  communing  with  the  wise,  I  may 
learn  wisdom,  but  by  talking  with  a  fool,  I  shall  take  scathe,  t 

*  Dr.  Crome  was  a  person  of  some  eminence  among  the  reformers. 
He  was  troubled  under  the  act  of  six  articles,  and  afterwards  in  queen 
Mary's  reign ;  he  escaped  by  making  some  explanations  and  retracta 
tions,  hut  was  always  suspected  by  the  Romanists.  At  this  time,  1546, 
he  was  called  to  account  by  Bonner  for  a  sermon  preached  at  Mercers' 
chapel,  wherein  he  had  urged  that  Christ  was  the  only  sufficient  sacri 
fice  for  the  sins  of  the  whole  world,  and  that  he  had  offered  himself 
once  for  all.  Crome  thereby  condemned  the  popish  doctrine  respecting 
the  mass. 

t  Harm,  injury. 


Her  first  Examination.  13 

Prov.  xiii.  Fourthly  he  asked,  if  the  host  should  fall  and  a 
beast  did  eat  it,  whether  the  beast  did  receive  God  or  no  ? 
I  answered,  seeing  you  have  taken  the  pains  to  ask  this 
question,  I  desire  you  also  to  take  so  much  pains  more  as  to 
assoil  it  yourself,  for  I  will  not  do  it,  because  I  perceive  you 
come  to  tempt  me.  And  he  said  it  was  against  the  order 
of  schools,  that  he  which  asked  the  question,  should  answer 
it.  I  told  him  I  was  but  a  woman,  and  knew  not  the  course 
of  schools.  Fifthly,  he  asked  me,  if  I  intended  to  receive 
the  sacrament  at  Easter,  or  no  ?  I  answered,  that  else  I 
were  no  Christian  woman,  and  that  I  did  rejoice  that  the 
time  was  so  near  at  hand  ;  and  then  he  departed  thence  with 
many  fair  words. 

The  twenty-third  day  of  March,  my  cousin  Britain  came 
into  the  compter  unto  me,  and  asked  there  whether  I  might 
be  bailed  or  no?  Then  went  he  immediately  unto  my  lord 
mayor,  desiring  him  to  be  so  good  unto  me,  that  I  might 
be  bailed.  My  lord  answered  him,  and  said  that  he  would 
be  glad  to  do  the  best  that  in  him  lay.  Howbeit  he  could 
not  bail  me  without  the  consent  of  a  spiritual  officer  re 
quiring  him  to  go  and  speak  with  the  chancellor  of  London. 
For  he  said,  like  as  he  could  not  commit  me  to  prison 
without  the  consent  of  a  spiritual  officer,  no  more  could  he 
bail  me  without  consent  of  the  same. 

So  upon  that,  he  went  to  the  chancellor,  requiring  of 
him  as  he  did  before  of  my  lord  mayor.  He  answered 
him,  that  the  matter  was  so  heinous,  that  he  durst  not  of 
himself  do  it,  without  my  lord  of  London  were  made  privy 
thereunto.  But  he  said  he  would  speak  unto  my  lord  in  it, 
and  bade  him  repair  unto  him  the  next  morrow,  and  he 
should  well  know  my  lord's  pleasure.  And  upon  the  mor 
row  after,  he  came  thither,  and  spake  both  with  the  chan 
cellor  and  with  the  bishop  of  London.  The  bishop  declared 
unto  him  that  he  was  very  well  contented  that  I  should 
come  forth  to  a  communication,  and  appointed  me  to  ap 
pear  before  him  the  next  day  after,  at  three  of  the  clock  at 
afternoon.  Moreover,  he  said  unto  him,  that  he  would 
there  should  be  at  the  examination  such  learned  men,  as  I 
was  affectioned  to,  that  they  might  see,  and  also  make  re 
port,  that  1  was  handled  with  no  rigour.  He  answered 
him,  that  he  knew  no  man  that  I  had  more  affection  to, 
than  to  another.  Then  said  the  bishop,  Yes  ;  as  I  under 
stand,  she  is  affectioned  to  doctor  Crome,  sir  William,  White- 
head,  and  Huntington,  that  they  might  hear  the  matter, 
c  3 


14  Anne  Askew. 

for  she  did  know  them  to  be  learned  and  of  godly  judg 
ment.  Also  he  required  my  cousin  Britain,  that  he  should 
earnestly  persuade  me  to  utter  even  the  very  bottom  of  my 
heart,  and  he  sware  by  his  fidelity,  that  no  man  should  take 
any  advantage  of  my  words,  neither  yet  would  he  lay  ought 
to  my  charge  for  any  thing  that  I  should  there  speak  : 
but  if  I  said  any  manner  of  thing  amiss,  he,  with  others 
more,  would  be  glad  to  reform  me  therein,  with  most  godly 
counsel. 

On  the  morrow  after,  the  bishop  of  London  sent  for  me 
at  one  of  the  clock,  his  hour  being  appointed  at  three,  and 
as  I  came  before  him,  he  said  he  was  very  sorry  for  my 
trouble,  and  desired  to  know  my  opinion  in  such  matters 
as  were  laid  against  me.  He  required  me  also,  in  anywise, 
boldly  to  utter  the  secrets  of  my  heart,  bidding  me  not  to 
fear  in  any  point,  for  whatsoever  I  did  say  within  his  house, 
no  man  should  hurt  me  for  it.  I  answered,  Forsomuch  as 
your  lordship  appointed  three  of  the  clock,  and  my  friends 
will  not  come  till  that  hour,  I  desire  you  to  pardon  me 
giving  answer  till  they  come.  Then  said  he,  that  he 
thought  it  meet  to  send  for  those  four  men  which  were 
aforenamed  and  appointed.  Then  I  desired  him  not  to 
put  them  to  the  pains,  for  it  should  not  need,  because  the 
two  gentlemen  which  were  my  friends,  were  able  enough  to 
testify  what  I  should  say.  Anon  after  he  went  into  his 
gallery  with  master  Spillman,  and  willed  him  in  anywise 
that  he  should  exhort  me  to  utter  all  that  I  thought.  In 
the  mean  while  he  commanded  his  archdeacon  to  commune 
with  me,  who  said  unto  me,  Mistress,  wherefore  are  you 
accused  ?  I  answered,  Ask  my  accusers,  for  I  know  not  as 
yet.  Then  took  he  my  book  out  of  my  hand,  and  said, 
Such  books  as  this  is,  have  brought  you  to  the  trouble  you 
are  in.  Beware,  saith  he,  beware,  for  he  that  made  it  was 
burnt  in  Smithfield.  Then  I  asked  him  if  he  were  sure 
that  it  was  true  that  he  had  spoken.  And  he  said  he  knew 
well  the  book  was  of  John  Frith's  making.  Then  I  asked 
him  if  he  were  not  ashamed  for  to  judge  of  the  book  before 
he  saw  it  within,  or  yet  knew  the  truth  thereof.  I  said 
also  that  such  unadvised  and  hasty  judgment,  is  a  token 
apparent  of  a  very  slender  wit.  Then  I  opened  the  book 
and  showed  it  him.  He  said  he  thought  it  had  been 
another,  for  he  could  find  no  fault  therein.  Then  I  desired 
him  no  more  to  be  so  swift  in  judgment,  till  he  thoroughly 
knew  the  truth,  and  so  he  departed.  Immediately  afu-i 


Her  first  Examination.  15 

came  my  cousin  Britain  in  with  divers  others,  as  master 
Hall  of  Gray's  Inn,  and  such  others  like.  Then  my  lord 
of  London  persuaded  my  cousin  Britain  as  he  had  done  oft 
before,  which  was  that  I  should  utter  the  bottom  of  my 
heart  in  anywise.  My  lord  said  after  that  unto  me,  that  he 
would  I  should  credit  the  counsel  of  my  friends  in  his  be 
half,  which  was,  that  I  should  utter  all  things  that  burdened 
my  conscience  ;  for  he  ensured  me  that  I  should  not  need 
to  stand  in  doubt  to  say  anything.  For  like  as  he  promised 
them,  he  said,  he  promised  me,  and  would  perform  it; 
which  was,  that  neither  he,  nor  any  man  for  him,  should 
take  me  at  advantage  of  any  word  I  should  speak ;  and 
therefore  he  bade  me  say  my  mind  without  fear.  I  answered 
him,  that  I  had  nought  to  say ;  for  my  conscience,  I  thanked 
God,  was  burdened  with  nothing. 

Then  brought  he  forth  this  unsavoury  similitude,  that  if  a 
man  had  a  wound,  no  wise  surgeon  would  minister  help 
unto  it,  before  he  had  seen  it  uncovered.  In  like  case,  said 
he,  can  I  give  you  no  good  counsel,  unless  I  know  where 
with  your  conscience  is  burdened.  I  answered,  that  my 
conscience  was  clear  in  all  things  ;  and  for  to  lay  a  plaster 
unto  the  whole  skin,  it  might  appear  much  folly. 

Then  you  drive  me,  said  he,  to  lay  to  your  charge  your 
own  report,  which  is  this  ;  you  did  say,  He  that  doth  re 
ceive  the  sacrament  by  the  hands  of  an  ill  priest,  or  a 
sinner,  receiveth  the  devil  and  not  God.  To  that  I  an 
swered,  that  I  never  spake  such  words.  But  as  I  said  be 
fore,  both  to  the  quest  and  to  my  lord  mayor,  so  say  I  now 
again,  that  the  wickedness  of  the  priest  should  not  hurt 
me,  but  in  spirit  and  faith  I  receive  no  less  the  body  and 
blood  of  Christ.  Then  said  the  bishop  unto  me,  What  a 
saying  is  this,  In  spirit  ?  I  will  not  take  you  at  advantage. 
Then  I  answered,  My  lord,  without  faith  and  spirit  I  cannot 
receive  him  worthily. 

Then  he  laid  unto  me,  that  I  should  say  that  the  sacra 
ment  remaining  in  the  pix  was  but  bread.  I  answered  that 
I  never  said  so,  but  indeed  the  quest  asked  me  such  a  ques 
tion,  whereunto  I  would  not  answer,  I  said,  till  such  time 
as  they  had  answered  me  this  question  of  mine,  wherefore 
Stephen  was  stoned  to  death  ?  They  said  they  knew  not. 
Then  said  I  again,  no  more  would  I  tell  them  what  it  was. 

Then  my  lord  laid  it  unto  me,  that  I  had  alleged  a  cer 
tain  text  of  the  scripture.  I  answered,  that  I  alleged  none 
other  but  St.  Paul's  own  saying  t^  the  Athenians,  in  the 


16  Anne  Askew. 

seventeenth  chapter  in  the  Acts  of  the  Apostles,  that  God 
dwelleth  not  in  temples  made  with  hands.  Then  asked  he 
me  what  my  faith  and  belief  was  in  that  matter?  I  answered 
him,  I  believe  as  the  scripture  doth  teach  me. 

Then  inquired  he  of  me,  What  if  the  scripture  doth  say 
that  it  is  the  body  of  Christ  ?  I  believe,  said  I,  as  the  scrip 
ture  doth  teach  me.  Then  asked  he  again,  What  if  the 
scripture  doth  say  that  it  is  not  the  body  of  Christ  ?  My  an 
swer  was  still,  I  believe  as  the  scripture  informeth  me. 
And  upon  this  argument  he  tarried  a  great  while,  to  have 
driven  me  to  make  him  an  answer  to  his  mind.  Howbeit 
I  would  not,  but  concluded  this  with  him,  that  I  believe 
therein  and  in  all  other  things,  as  Christ  and  his  holy 
apostles  did  leave  them.  Then  he  asked  me  why  I  had  so 
few  words  ?  And  I  answered,  God  hath  given  me  the  gift 
of  knowledge,  but  not  of  utterance ;  and  Solomon  saith, 
That  a  woman  of  few  words  is  a  gift  of  God,  Prov.  xix. 

Thirdly,  my  lord  laid  unto  my  charge,  that  I  should  say 
that  the  mass  was  idolatry.  I  answered  him,  No  ;  I  said 
not  so.  Howbeit  the  quest  did  ask  me,  whether  private 
masses  relieved  souls  departed  or  no  ?  Unto  whom  then  I 
answered, What  idolatry  is  this,  that  we  should  rather  believe 
in  private  masses  than  in  the  healthsome  death  of  the  dear 
Son  of  God  !  Then  said  my  lord  again,  What  an  answer 
is  that !  Though  it  were  but  mean,  said  I,  yet  it  was  good 
enough  for  the  question. 

Then  I  told  my  lord  that  there  was  a  priest  which  heard 
what  I  said  there,  before  my  lord  mayor  and  them.  With 
that  the  chancellor  answered,  who  was  the  same  priest — So 
she  spake  it  in  very  deed  before  my  lord  mayor  and  me. 

Then  were  there  certain  priests,  as  doctor  Standish  and 
others,  which  tempted  me  much  to  know  my  mind.  And 
I  answered  them  always  thus  :  That  I  have  said  to  my 
lord  of  London,  I  have  said.  Then  doctor  Standish  de- 
sire^  my  lord  to  bid  me  say  my  mind  concerning  the  same 
text  of  St.  Paul.  I  answered,  that  it  was  against  St.  Paul's 
learning  that  I,  being  a  woman,  should  interpret  the  scrip 
tures,  especially  where  so  many  wise  learned  men  were. 

Then  my  lord  of  London  said  he  was  informed,  that  one 
should  nsk  of  me  if  I  would  receive  the  sacrament  at 
Easter,  \5ad  I  made  a  mock  of  it.  Then  I  desired  that 
mine  acor  or  might  come  foith,  which  my  Lord  would  not. 
But  he  said  again  unto  me,  I  sent  one  to  give  you  good 
counsel,  and  at  the  first  word  you  called  him  papist.  That 


Her  first  Examination  17 

I  denied  not,  for  I  perceived  he  was  no  less ;  yet  made  1 
none  answer  unto  it. 

Then  he  rebuked  me,  and  said,  that  I  should  report,  that 
there  were  bent  against  me  threescore  priests  at  Lincoln. 
Indeed,  quoth  I,  I  said  so.  For  my  friends  told  me,  if  I 
came  to  Lincoln,  the  priests  would  assault  me  and  put  me 
to  great  trouble,  as  thereof  they  had  made  their  boast ; 
and  when  I  heard  it,  I  went  thither  indeed,  not  being 
afraid,  because  I  knew  my  matter  to  be  good.  Moreover, 
I  remained  there  six  days,  to  see  what  would  be  said  unto 
me.  And  as  I  was  in  the  minster  reading  in  the  bible, 
they  resorted  unto  me  by  two  and  by  two,  by  five  and  by 
six,  minding  to  have  spoken  unto  me,  yet  went  they  their 
ways  again  without  words  speaking. 

Then  my  lord  asked  if  there  were  not  one  that  did  speak 
unto  me.  I  told  him  yes,  that  there  was  one  of  them  at 
the  last  which  did  speak  to  me  indeed.  And  my  lord  then 
asked  me  what  he  said.  And  I  told  him  his  words  were 
of  small  effect,  so  that  I  did  not  now  remember  them. 
Then  said  my  lord,  There  are  many  that  read  and  know  the 
scripture,  and  yet  do  not  follow  it,  nor  live  thereafter.  I 
said  again,  My  lord,  I  would  wish  that  all  men  knew  my 
conversation  and  living  in  all  points,  for  I  am  so  sure,  my 
self,  this  hour,  that  there  are  none  able  to  prove  any  dis 
honesty  by  me.  If  you  know  any  that  can  do  it,  I  pray 
you  bring  them  forth.  Then  my  lord  went  away,  and 
said,  he  would  entitle  somewhat  of  my  meaning,  and  so  he 
wrote  a  great  circumstance.  But  what  it  was,  I  have  not 
all  in  memory,  for  he  would  not  suffer  me  to  have  the  copy 
thereof.  Only  I  remember  this  small  portion  of  it. 

Be  it  known,  saith  he,  to  all  men,  that  I  Anne  Askew  do 
confess  this  to  be  my  faith  and  belief,  notwithstanding  my 
reports  made  before  to  the  contrary.  I  believe  that  they 
which  are  houseled*  at  the  hands  of  a  priest,  whether  his 
conversation  be  good  or  not,  do  receive  the  body  and  blood 
of  Christ  in  substance  really.  Also  I  do  believe,  that  after 
the  consecration,  whether  it  be  received  or  reserved,  it  is  no 
less  than  the  very  body  and  blood  of  Christ  in  substance. 
Finally,  I  do  believe  in  this,  and  in  all  other  sacraments  of 
holy  church,  in  all  points,  according  to  the  old  catholic  faith 
of  the  same.  In  witness  whereof,  I,  the  said  Anne,  have 
subscribed  my  name. 

There  was  somewhat  more  in  it,  which  because  I  had 
*  Those  who  receive  the  sacrament  of  the  altar. 


18  Anne  Askew. 

not  the  copy,  I  cannot  now  remember.  Then  he  read  it  to 
me,  and  asked  me  if  I  did  agree  to  it.  And  I  said  again, 
I  believe  so  much  thereof,  as  the  holy  scripture  doth  agree 
unto  ;  wherefore  I  desire  you,  that  you  will  add  that  there 
unto.  Then  he  answered,  that  I  should  not  teach  him 
what  he  should  write.  With  that,  he  went  forth  into  his 
great  chamber  and  read  the  same  bill  before  the  audience, 
which  inveigled  and  willed  me  to  set  to  my  hand,  saying 
also,  that  I  had  favour  shown  me.  Then  said  the  bishop, 
I  might  thank  others,  and  not  myself  for  the  favour  that  I 
found  at  his  hand.  For  he  considered,  he  said,  that  I  had 
good  friends,  and  also  that  I  was  come  of  a  worshipful 
stock. 

Then  answered  one  Christopher,  a  servant  unto  master 
Denny,  Rather  ought  you,  my  lord,  to  have  done  it  in  such 
case  for  God's  sake  than  for  man's.  Then  my  lord  sat  down, 
and  took  me  the  writing,  to  set  thereto  mj  hand,  and  I 
wrote  after  this  manner;  I  Anne  Askew  do  believe  all 
manner  of  things  contained  in  the  faith  of  the  catholic 
church. 

[And  forasmuch  as  mention  here  is  made  of  the  writing 
of  Bonner,  which  this  godly  woman  said  before  she  had 
not  in  memory,  therefore  I  thought  in  this  place  to  infer 
the  same,  both  with  the  whole  circumstance  of  Bonner,  and 
with  the  title  thereunto  prefixed  by  the  register,  and  also 
with  her  own  subscription  ;  to  the  intent  the  reader  seeing 
the  same  subscription  neither  to  agree  with  the  time  of  the 
title  above  prefixed,  nor  with  the  subscription  after  the  writing 
annexed,  might  the  better  understand  thereby  what  credit  is 
to  be  given  hereafter  to  such  bishops,  and  to  such  registers. 
The  tenour  of  Bonner's  writing  proceeds  thus  :* — 

"  The  true  copy  of  the  confession,  and  belief  of  Anne 
Askew,  otherwise  called  Anne  Kyme,  made  before  the  bishop 
of  London,  the  twentieth  day  of  March,  in  the  year  of  our 
Lord  God,  after  the  computation  of  the  church  of  England, 
1545,  and  subscribed  with  her  own  hand,  in  the  presence 
of  the  said  bishop  and  others,  whose  names  hereafter  are 
recited,  set  forth,  and  published  at  this  present,  to  the  intent 
the  world  may  see  what  credence  is  now  to  be  given  unto  the 
same  woman,  who  in  so  short  a  time  hath  most  damnably 
altered  and  changed  her  opinion  and  belief,  and  therefore 
rightly  in  open  court  arraigned  and  condemned.  (Ex 
Regist.) 

*  This,  and  some  subsequent  particulars,  were  added  by  Fox. 


*  Her  first  Examination.  19 

"  Be  it  known  to  all  faithful  people,  that  as  touching  the 
blessed  sacrament  of  the  altar,  I  do  firmly  and  undoubtedly 
believe,  that  after  the  words  of  consecration  be  spoken  by 
the  priest  according  to  the  common  usage  of  this  church  or 
England,  there  is  present  really  the  body  and  blood  of  our 
Saviour  Jesus  Christ,  whether  the  minister  which  doth 
consecrate,  be  a  good  man  or  a  bad  man,  and  that  also, 
whensoever  the  said  sacrament  is  received,  whether  the  re 
ceiver  be  a  good  man  or  a  bad  man,  he  doth  receive  it 
really  and  corporeally.  And  moreover,  I  do  believe,  that 
whether  the  said  sacrament  be  then  received  of  the  minister, 
or  else  reserved  to  be  put  into  the  pix,  or  to  be  brought  to 
any  person  that  is  impotent  or  sick,  yet  there  is  the  very 
body  and  blood  of  our  said  Saviour  ;  so  that  whether  the 
minister  or  the  receiver  be  good  or  bad,  yea,  whether  the 
sacrament  be  received  or  reserved,  always  there  is  the 
blessed  body  of  Christ  really. 

''And  this  thing  with  all  other  things  touching  the  sacra 
ment,  and  other  sacraments  of  the  church,  and  all  things 
else  touching  the  Christian  belief,  which  are  taught  and  de 
clared  in  the  king's  majesty's  book,  lately  set  forth  for  the 
erudition  of  the  Christian  people,  I  Anne  Askew,  otherwise 
called  Anne  Kyme,  do  truly  and  perfectly  believe,  and  so 
here  presently  confess  and  acknowledge.  And  here  I  do 
promise,  that  henceforth  I  shall  never  say  or  do  anything 
against  the  premises,  or  against  any  of  them.  In  witness 
whereof,  I,  the  said  Anne,  have  subscribed  my  name  unto 
these  presents.  Written  the  twentieth  day  of  March,  in 
the  year  of  our  Lord  God,  1545.  (Ex  Regist.) 

"  By  me  Anne  Askew,  otherwise  called  Anne  Kyme. 

"  Witnesses. — Edmund,  bishop  of  London.  John,  bishop 
ot  Bath.  Owen  Oglethorp,  doctor  of  divinity.  Richard 
Smith,  doctor  of  divinity.  John  Rndde,  batchelor  of  divi 
nity.  William  Pie,  batchelor  of  divinity.  John  Wymsley, 
archdeacon  of  London.  John  Cook,  Robert  John,  Francis 
Spillman,  Edward  Hall,  Alexander  Brett,  Edmund  Buts, 
with  divers  other  more  being  then  present." 

Here  mayest  thou  note,  gentle  reader,  in  this  confession, 
both  in  the  bishop  and  his  register,  a  double  sleight  of  false 
conveyance.  For  although  the  confession  purporteth  the 
words  of  the  bishop's  writing,  whereunto  she  set  her  hand, 
yet  by  the  title  prefixed  before,  mayest  thou  see  that  both 


20  A  line  Askew. 

she  was  arraigned  and  condemned  before  this  was  regis 
tered,  and  also  that  she  is  falsely  reported  to  have  put  to  her 
hand ;  which  indeed  by  this  her  own  book  appears  not  so  to 
be,  but  after  this  manner  and  condition — I  Anne  Askew  do 
believe  all  manner  of  things  contained  in  the  faith  of  the 
catholic  church,  and  not  otherwise.  It  followeth  more  in 
the  story.] 

Then  because  I  added  unto  it  the  catholic  church,  he 
flung  into  his  chamber  in  a  great  fury.  With  that  my 
cousin  Britain  followed  him,  desiring  him  for  God's  sake 
to  be  a  good  lord  unto  me.  He  answered,  that  I  was  a 
woman,  and  that  he  was  nothing  deceived  in  me.  Then 
my  cousin  Britain  desired  him  to  take  me  as  a  woman,  and 
not  to  set  my  weak  womanish  wit  to  his  lordship's  great 
wisdom. 

Then  went  in  unto  him  Dr.  Weston,  and  said,  that  the 
cause  why  I  did  write  there  the  catholic  church,  was,  that 
I  understood  not  the  church  was  written  before.  So  with 
much  ado,  they  persuaded  my  lord  to  come  out  again,  and 
to  take  my  name  with  the  names  of  my  sureties,  which 
were  my  cousin  Britain,  and  master  Spillman  of  Gray's 
Inn. 

This  being  done,  we  thought  that  I  should  have  been 
put  to  bail  immediately  according  to  the  order  of  the  law. 
Howbeit,  he  would  not  suffer  it,  but  committed  me  from 
thence  to  prison  again,  until  the  next  morrow,  and  then  he 
willed  me  to  appear  in  the  Guildhall,  and  so  I  did.  Not 
withstanding,  they  would  not  put  me  to  bail  there  neither, 
but  read  the  bishop's  writing  unto  me  as  before,  and  so 
commanded  me  again  to  prison.  Then  were  my  sureties 
appointed  to  come  before  them  on  the  next  morrow  in  Paul's 
church,  which  did  so  indeed.  Notwithstanding,  they  would 
once  again  have  broken  off  with  them,  because  they  would 
not  be  bound  also  for  another  woman  at  their  pleasure, 
whom  they  knew  not,  nor  yet  what  matter  was  laid  unto 
her  charge.  Notwithstanding,  at  the  last,  after  much  ado 
and  reasoning  to  and  fro,  they  took  a  bond  of  them  of  re 
cognisance  for  my  forthcoming.  And  thus  I  was  at  last 
delivered. 

Written  by  me  ANNE  ASKEW. 


THK 

LATTER  APPREHENSION  AND  EXAMINATION 

OP  THK   WORTHY   MARTYR    OF   GOD, 

MISTRESS  ANNE  ASKEW, 

WRITTEN  BY  HERSELF,  A.  D.   1546.       PRINTED  A.  D.  1547. 


I  will  pour  out  my  spirit  upon  all  flesh,  (saith  God,)  your  sons  and 
your  daughters  shall  prophesy.  And  whosoever  call  on  the  name  of 
the  Lord  shall  be  saved. — Joel  ii. 


I  DO  perceive,  dear  friend  in  the  Lord,  that  thou  art  not 
yet  persuaded  throughly  in  the  truth  concerning  the  Lord's 
supper,  because  Christ  said  unto  his  apostles ;  Take,  eat, 
this  is  my  body  which  is  given  for  you. 

In  giving  forth  the  bread  as  an  outward  sign  or  token  to 
be  received  with  the  mouth,  he  minded  them,  in  a  perfect 
belief  to  receive  that  body  of  his  which  should  die  for  the 
people,  or  to  think  the  death  thereof  to  be  the  only  health 
and  salvation  of  their  souls.  The  bread  and  the  wine  were 
left  us  for  a  sacramental  communion,  or  a  mutual  partici 
pation  of  the  inestimable  benefits  of  his  most  precious 
death  and  bloodshedding,  and  that  we  -should  in  the  end 
thereof  be  thankful  together  for  that  most  necessary  grace 
of  our  redemption.  For,  in  the  closing  thereof,  he  said 
thus  ;  This  do  ye  in  remembrance  of  me.  Yea,  so  oft  as 
ye  shall  eat  it,  or  drink  it.  Luke  xxii.  and  1  Cor.  xi.  Else 
should  we  have  been  forgetful  of  that  we  ought  to  have  in 
daily  remembrance,  and  also  have  been  altogether  unthankful 
for  it ;  therefore  it  is  meet -that  in  our  prayers  we  call  unto 
God,  to  graft  in  our  foreheads  the  true  meaning  of  the  Holy 
Ghost  concerning  this  communion.  For  St.  Paul  saith, 
The  letter  slayeth  ;  the  Spirit  is  it  only  that  giveth  life, 
2  Cor.  iii.  Mark  well  John  vi.  where  all  is  applied  unto 
faith,  note  also  the  2  Cor.  iy.  and  in  the  end  thereof  ye  shall 
find  plainly  that  the  things  which  are  seen  are  temporal, 
but  they  that  are  not  seen  are  everlasting.  Yea,  look  in 
Hebrews  iii.  and  ye  shall  find  that  Christ,  as  a  son,  and  no 
servant,  ruleth  over  his  house,  whose  house  are  we,  and 
not  the  dead  temple,  if  we  hold  fast  the  confidence  and 
rejoicing  of  that  hope  to  the  end.  Wherefore,  as  saith  the 
Holy  Ghost,  To  day  if  ye  shall  hear  his  voice,  harden  not 
your  hearts,  &c.  Ps.  xcv. 


22  Anne  Askew. 

The  sum  of  my  examination  before  the  king's  council  at 
Greenwich. 

Your  request  as  concerning  my  prison  fellows,  I  am  not 
able  to  satisfy,  because  I  heard  not  their  examinations  ;  but 
the  effect  of  mine  was  this : — I,  being  before  the  council, 
was  asked  of  M.  Kyme.  I  answered  that  my  lord  chan 
cellor  knew  already  my  mind  in  that  matter.  They  with 
that  answer  were  not  contented,  but  said,  it  was  the  king's 
pleasure  that  I  should  open  the  matter  unto  them.  I  an 
swered  them  plainly  that  I  would  not  so  do.  But  if  it  were 
the  king's  pleasure  to  hear  me,  I  would  show  him  the  truth. 
Then  they  said,  it  was  not  meet  for  the  king  to  be  troubled 
with  me.  I  answered,  that  Solomon  was  reckoned  the 
wisest  king  that  ever  lived,  yet  misliked  he  not  to  hear  two 
poor  common  women,  much  more  his  grace,  a  simple 
woman,  and  his  faithful  subject.  So  in  conclusion  I  made 
them  no  other  answer  in  that  matter.  Then  my  lord  chan 
cellor  asked  me  of  my  opinion  in  the  sacrament.  My  an 
swer  was  this,  I  believe  that  so  oft  as  I,  in  a  Christian  con 
gregation,  do  receive  the  bread  iu  remembrance  of  Christ's 
death,  and  with  thanksgiving,  according  to  his  holy  insti 
tution,  I  receive  therewith  the  fruits  also  of  his  most  glo 
rious  passion.  The  bishop  of  Winchester  bade  me  make  a 
direct  answer.  I  said  I  would  not  sing  a  new  song  of  the 
Lord  in  a  strange  land.  Then  the  bishop  said,  I  spake  in 
parables.  I  answered,  it  was  best  for  him,  for  if  I  show 
the  open  truth,  said  I,  ye  will  not  accept  it.  Then  he  said, 
I  was  a  parrot.  I  told  him  again  I  was  ready  to  suffer  all 
things  at  his  hands,  not  only  his  rebukes,  but  all  that  should 
follow  besides,  yea  and  that  gladly. 

Then  had  I  divers  rebukes  of  the  council,  because  I 
would  not  express  my  mind  in  all  things  as  they  would 
have  me.  But  they  were  not  in  the  mean  time  unanswered, 
which  now  to  rehearse  were  too  much,  for  I  was  with  them 
there  about  five  hours.  Then  the  clerk  of  the  council  con 
veyed  me  from  thence  to  my  lady  Garnish.* 

The  next  day  I  was  brought  again  before  the  council. 
Then  would  they  needs  know  of  me  what  I  said  to  the 
sacrament.  I  answered,  that  I  already  had  said  what  1 
could  say.  Then  after  divers  words  they  bade  me  go  by. 
Then  came  my  lord  Lisle,  my  lord  of  Essex,  and  the  bishop 
of  Winchester,  requiring  me  earnestly  that  I  should  confer 
*  Prison. 


Her  latter  Apprehension  and  Examination.         23 

the  sacrament  to  be  flesh,  blood,  and  bone.  Then  said  I 
to  my  lord  Parr  and  my  lord  Lisle,  that  it  was  great  shame 
for  them  to  counsel  contrary  to  their  knowledge.  Where- 
unto  in  few  words  they  said,  that  they  would  gladly  all 
things  were  well. 

Then  the  bishop  said,  he  would  speak  with  me  familiarly. 
I  said,  so  did  Judas,  when  he  unfriendly  betrayed  Christ. 
Then  desired  the  bishop  to  speak  with  me  alone.  But  that 
I  refused.  .  He  asked  me  why?  I  said,  that  in  the  mouth 
of  two  or  three  witnesses,  every  matter  should  stand  accord 
ing  to  Christ's  and  Paul's  doctrine,  Matt,  xviii.  2  Cor.  xiii. 

Then  my  lord  chancellor  began  to  examine  me  again  of 
the  sacrament.  Then  I  asked  him  how  long  he  would  halt 
on  both  sides  ?  Then  would  he  needs  know  where  I  found 
that.  I  said  in  the  scripture,  I  Kings  xviii.  Then  he  went 
his  way.  Then  the  bishop  said,  I  should  be  burnt.  I  an 
swered,  that  I  had  searched  all  the  scriptures,  yet  could  I 
never  find  there,  that  either  Christ  or  his  apostles  put  any 
creature  to  death.  Well,  well,  said  I,  God  will  laugh  your 
threatenings  to  scorn,  Psalm  ii.  Then  was  I  commanded  to 
stand  aside.  [Then  came  M.  Paget  to  me  with  many  glo 
rious  words,  and  desired  me  to  speak  my  mind  to  him.  I 
might,  he  said,  deny  it  again  if  need  were.  I  said  that  I 
would  not  deny  the  truth.  He  asked  me  how  I  could  avoid* 
the  very  words  of  Christ;  Take,  eat,  this  is  my  body, 
which  shall  be  broken  for  you.  I  answered,  that  Christ's 
meaning  was  there  as  in  these  other  places  of  the  scripture  ; 
I  am  the  door,  John  x.  I  am  the  vine,  John  xv.  Behold 
the  Lamb  of  God,  John  i.  The  rock  stone  was  Christ, 
1  Cor.  x.  and  such  other.  Ye  may  not  here,  said  I,  take 
Christ  for  the  material  thing  that  he  is  signified  by  ;  for 
then  ye  will  make  him  a  very  door,  a  vine,  a  lamb,  and  a 
stone,  clean  contrary  to  the  Holy  Ghost's  meaning.  All 
these  indeed  do  signify  Christ,  like  as  the  bread  doth  his 
body  in  that  place.  And  though  he  did  say  there,  Take, 
eat  this  in  remembrance  of  me,  yet  did  he  not  bid  them 
hang  up  that  bread  in  a  box,  and  make  it  a  god,  or  bow  to 
it.]t  Then  came  to  me  doctor  Cox  and  doctor  Robinson. 
In  conclusion  we  could  not  agree. 

Then  they  made  me  a  bill  about  the  sacrament,  willing 

*  Make  of  no  effect. 

f  This  statement  respecting  Paget  is  omitted  in  Fox.  He  was  one 
of  the  principal  ministers  of  state  at  that  period,  but  a  worldly  time 
serving  character,  and  having  joined  himself  to  queen  Mary,  was  laid 
aside  on  queen  Elizabeth's  accession. 


24  Anne  Askew. 

me  to  set  my  hand  thereunto,  but  I  would  not.  Then  on 
the  Sunday  I  was  sore  sick,  thinking  no  less  than  to  die. 
Therefore  I  desired  to  speak  with  master  Latimer,  but  it 
would  not  be.  Then  was  I  sent  to  Newgate  in  my  extre 
mity  of  sickness ;  for  in  all  my  life  before  was  I  never  in 
such  pain.  Thus  the  Lord  strengthen  you  in  the  truth. 
Pray,  pray,  pray. 


The  confession  of  me,  Anne  Askew,  for  the  time  I  was  in 
Newgate,  concerning  my  belief. 

I  find  in  the  scripture,  that  Christ  took  the  bread  and 
gave  it  to  his  disciples,  saying,  Take,  eat,  this  is  my  body 
which  shall  be  broken  for  you,  meaning  in  substance,  his 
own  very  body,  the  bread  being  thereof  only  a  sign  or  sa 
crament.  For,  after  like  manner  of  speaking,  he  said  he 
would  break  down  the  temple,  and  in  three  days  build  it 
up  again,  signifying  his  own  body  by  the  temple,  as  St. 
John  declares,  John  ii.  and  not  the  stony  temple  itself.  So 
that  the  bread  is  but  a  -remembrance  of  his  death,  or  a  sa 
crament  of  thanksgiving  for  it,  whereby  we  are  knit  unto 
him  by  a  communion  of  Christian  love,  although  there  are 
many  that  cannot  perceive  the  true  meaning  thereof,  for  the 
veil  that  Moses  put  over  his  face  before  the  children  of 
Israel,  that  they  should  not  see  the  clearness  thereof, 
Exod.  xxxiv.  and  2  Cor.  iii.  I  perceive  the  same  veil  remain- 
eth  to  this  day.  But  when  God  shall  take  it  away,  then 
shall  these  blind  men  see.  For  it  is  plainly  expressed  in 
the  history  of  Bel  in  the  bible,  that  God  dwelleth  in  no 
thing  material.  O  king,  saith  Daniel,  be  not  deceived,  for 
God  will  be  in  nothing  that  is  made  with  hands  of  men, 
Dan.  xiv.*  Oh,  what  stiff-necked  people  are  these,  that  will 
always  resist  the  Holy  Ghost !  But  as  their  fathers  have 
done,  so  do  they,  because  they  have  stony  hearts. 

Written  by  me,  ANNE  ASKEW,  that  neither  wish  death, 

nor  fear  his  might,  and  as  merry  as  one  that  is  bound 

towards  heaven. 

Truth  is  laid  in  prison,  Luke  xxi.  The  law  is  turned  to 
wormwood,  Amos  vi.  And  there  can  no  right  judgment  go 
forth,  Isa.  lix. 

*  The  reader  will  remember  that  this  is  one  of  the  apocryphal  addi 
tions  to  Daniel. 


Her  latter  Apprehension  and  Examination.         25 

O  forgive  us  all  our  sins,  and  receive  us  graciously.  As 
for  the  works  of  our  hands,  we  will  no  more  call  upon  them. 
For  it  is  thou  Lord  that  art  our  God.  Thou  showest  ever 
mercy  unto  the  fatherless. 

O,  if  they  would  do  this,  saith  the  Lord,  1  shoald  heal 
their  sores,  yea  with  all  my  heart  would  I  love  them. 

O  Ephraim,  what  have  I  to  do  with  idols  any  more  ? 
whoso  is  wise  shall  understand  this.  And  he  that  is  rightly 
instructed  will  regard  it ;  for  the  ways  of  the  Lord  are 
righteous.  Such  as  are  godly  will  walk  in  them,  and  as 
for  the  wicked,  they  will  stumble  at  them,  Hosea  xiv. 

Solomon,  saith  St.  Stephen,  builded  an  house  for  the 
God  of  Jacob.  Howbeit,  the  Highest  of  all  dwelleth  not 
in  temples  made  with  hands  ;  as  saith  the  prophet,  Heaven 
is  my  seat,  and  the  earth  is  my  footstool.  What  house  will 
ye  build  for  me  ?  saith  the  Lord  ;  or  what  place  is  it  that  I 
shall  rest  in  ?  Hath  not  my  hand  made  all  things  ?  Acts  vii. 

Woman,  believe  me,  saith  Christ  to  the  Samaritan,  the 
time  is  at  hand,  that  ye  shall  neither  in  this  mountain,  nor 
yet  at  Jerusalem,  worship  the  Father.  Ye  worship  ye  wot 
not  what,  but  we  know  what  we  worship.  For  salvation 
cometh  of  the  Jews.  But  the  hour  cometh,  and  is  now, 
wherein  the  true  worshippers  shall  worship  the  Father  in 
spirit  and  verity,  John  iv. 

Labour  not,  saith  Christ,  for  the  meat  that  perisheth  ;  but 
for  that  which  endureth  unto  life  everlasting,  which  the  Son 
of  man  shall  give  you  ;  for  him  God  the  Father  hath  sealed, 
John  vi. 


The  sum  of  the  condemnation  of  me,  Anne.  Askew,  at  the 
Guildhall. 

They  said  to  me  there  that  I  was  a  heretic,  and  con 
demned  by  the  law,  if  I  would  stand  in  mine  opinion.  I 
answered  that  I  was  no  heretic,  neither  yet  deserved  I  any 
death  by  the  law  of  God.  But,  as  concerning  the  faith 
which  I  uttered  and  wrote  to  the  council,  I  would  not,  I 
said,  deny  it,  because  I  knew  it  true.  Then  would  they 
needs  know,  if  I  would  deny  the  sacrament  to  be  Christ's 
body  and  blood.  I  said,  Yea ;  for  the  same  Son  of  God 
that  was  born  of  the  virgin  Mary,  is  now  glorious  in  heaven, 
and  will  come  again  from  thence  at  the  latter  day,  like  as 
he  went  up,  Acts  i.  And  as  for  that  ye  call  your  God,  it  is 


26  Anne  Askew. 

but  a  piece  of  bread.  For  a  more  proof  thereof,  mark  it 
when  you  list,  let  it  lie  in  the  box  but  three  months,  and  it 
will  be  mouldy,  and  so  turn  to  nothing  that  is  good. 
Whereupon  I  am  persuaded  that  it  cannot  be  God. 

After  that,  they  willed  me  to  have  a  priest ;  and  then  I 
smiled.  Then  they  asked  me  if  it  were  not  good.  I  said, 
I  would  confess  my  faults  unto  God,  for  I  was  sure  that  he 
would  hear  me  with  favour,  and  so  we  were  condemned 
without  a  quest.* 

My  belief  which  I  wrote  to  the  council  was  this — That 
the  sacramental  bread  was  left  us  to  be  received  with  thanks 
giving,  in  remembrance  of  Christ's  death,  the  only  remedy  of 
our  soul's  recovery ;  and  that  thereby  we  also  receive  the 
whole  benefits  and  fruits  of  his  most  glorious  passion. 
Then  would  they  needs  know  whether  the  bread  in  the  box 
were  God  or  no.  I  said,  God  is  a  Spirit,  and  will  be  wor 
shipped  in  spirit  and  truth,  John  iv.  Then  they  demanded, 
Will  you  plainly  deny  Christ  to  be  in  the  sacrament  ?  I  an 
swered,  that  I  believed  faithfully  the  eternal  Son  of  God 
not  to  dwell  there.  In  witness  whereof,  I  recited  again  the 
history  of  Bel,  Dan.  xiv.  Acts  vii.  and  xvii.  and  Matt.  xxiv. 
concluding  thus,  I  neither  wish  death,  nor  yet  fear  his 
might ;  God  have  the  praise  thereof  with  thanks. 


My  letter  sent  to  the  lord  chancellor. 

The  Lord  God,  by  whom  all  creatures  have  their  being, 
bless  you  with  the  light  of  his  knowledge.     Amen. 

My  duty  to  your  lordship  remembered,  &c.  It  might 
please  you  to  accept  this  my  bold  suit,  as  the  suit  of  one, 
which  upon  due  consideration  is  moved  to  the  same,  and 
hopeth  to  obtain.  My  request  to  your  lordship  is  only  that 
it  may  please  the  same  to  be  a  mean  for  me  to  the  king's 
majesty,  that  his  grace  may  be  certified  of  these  few  lines 
which  I  have  written  concerning  my  belief.  Which  when 
it  shall  be  truly  conferred  with  the  hard  judgment  given  me 
for  the  same,  I  think  his  grace  shall  well  perceive  me  to  be 
weighed  in  an  uneven  pair  of  balances.  But  I  remit  my 
matter  and  cause  to  almighty  God,  who  rightly  judgeth 
all  secrets.  And  thus  I  commend  your  lordship  to  the 
governance  of  him,  and  fellowship  of  all  saints.  Amen. 
By  your  handmaid,  ANNE  ASKEW. 

*  Without  a  jury ;  persons  accused  under  the  act  of  six  articles  were 
entitle d  to  a  trial  by  jury. 


Her  latter  Apprehension  and  Examination.         27 

My  faith  briefly  written  to  the  king's  grace. 

I  Anne  Askew,  of  good  memory,  although  God  hath 
given  me  the  bread  of  adversity,  and  the  water  of  trouble, 
yet  not  so  much  as  my  sins  have  deserved,  desire  this  to  be 
known  unto  your  grace.  That  forasmuch  as  I  am  by  the  law 
condemned  for  an  evil  doer,  here  I  take  heaven  and  earth 
to  record,  that  I  shall  die  in  my  innocency.  And  according 
to  that  I  have  said  first,  and  will  say  last,  I  utterly  abhor 
and  detest  all  heresies.  And  as  concerning  the  supper  of 
the  Lord,  I  believe  so  much  as  Christ  hath  said  therein, 
which  he  confirmed  with  his  most  blessed  blood.  I  believe 
also  so  much  as  he  willed  me  to  follow  and  believe,  yea  so 
much  as  the  catholic  church  of  him  doth  teach.  For  I  will 
not  forsake  the  commandment  of  his  holy  lips.  But,  look, 
what  God  hath  charged  me  with  his  mouth,  that  have  I  shut 
up  in  my  heart ;  and  thus  briefly  I  end  for  lack  of  learning. 

ANNE  ASKEW 


The  effect  of  my  examination  and  handling,  since  my 
departure  from  Newgate. 

On  Tuesday  I  was  sent  from  Newgate  to  the  sign  of  the 
Crown,  where  master  Rich  and  the  bishop  of  London, 
with  all  their  power  and  flattering  words,  went  about  to 
persuade  me  from  God,  but  I  did  not  esteem  their  glosing 
pretences.  Then  came  there  to  me  Nicholas  Shaxton,  and 
counselled  me  to  recant  as  he  had  done.  I  said  to  him, 
that  it  had  been  good  for  him  never  to  have  been  born, 
with  many  other  like  words.  Then  master  Rich  sent  me  to 
the  Tower,  where  I  remained  till  three  of  the  clock.  Then 
came  Rich  and  one  of  the  council,  charging  me  upon  my 
obedience  to  show  unto  them  if  I  knew  man  or  woman  of 
my  sect.  My  answer  was,  that  I  knew  none.  Then  they 
asked  me  of  my  lady  of  Suffolk,  my  lady  of  Sussex,  my 
lady  of  Hertford,  my  lady  Denny,  and  my  lady  Fitzwilliams. 
I  said,  if  I  should  pronounce  anything  against  them,  that  I 
were  not  able  to  prove  it.  Then  said  they  unto  me,  that 
the  king  was  informed  that  I  could  name,  if  I  would,  a 
great  number  of  my  sect.  I  answered,  that  the  king  was 
as  well  deceived  in  that  behalf,  as  dissembled  with  in  other 
matters. 

Then  commanded  they  me  to  show  how  I  was  main* 
tained  in  the  compter ;  and  who  willed  me  to  stick  by  my 


28  Anne  Askew. 

opinion.  I  said  that  there  was  no  creature  that  therein  did 
strengthen  me.  And  as  for  the  help  that  I  had  in  the 
compter,  it  was  by  the  means  of  my  maid.  For,  as  she 
went  abroad  in  the  streets,  she  made  her  moan  to  the  pren 
tices,  and  they  by  her  did  send  me  money,  but  who  they 
were  I  never  knew.  Then  they  said,  that  there  were  divers 
gentlewomen  that  gave  me  money — but  I  knew  not  their 
names.  Then  they  said,  that  there  were  divers  ladies  that 
had  sent  me  money.  I  answered,  that  there  was  a  man  in 
a  blue  coat  which  delivered  me  ten  shillings,  and  said  that 
my  lady  of  Hertford  sent  it  me.  And  another  in  a  violet 
coat,  gave  me  eight  shillings,  and  said  my  lady  Denny 
sent  it  me.  Whether  it  were  true  or  no,  I  cannot  tell. 
For  I  am  not  sure  who  sent  it  me,  but  as  the  men  did  say. 
Then  they  said  there  were  of  the  council  that  did  maintain 
me.  And  I  said,  No. 

Then  they  did  put  me  on  the  rack,  because  I  confessed 
no  ladies  or  gentlewomen  to  be  of  my  opinion,*  and  thereon 
they  kept  me  a  long  time.  And  because  I  lay  still  and  did 
not  cry,  my  lord  chancellor  and  master  Richf  took  pains  to 
rack  me  with  their  own  hands  till  I  was  nigh  dead. 

Then  the  lieutenant  caused  me  to  be  loosed  from  the 
rack.  Straightway  I  swooned,  and  then  they  recovered  me 
again.  After  that  I  sat  two  long  hours  reasoning  with  my 
lord  chancellor  upon  the  bare  floor,  where  he  with  many 
flattering  words,  persuaded  me  to  leave  my  opinion.  But, 
my  Lord  God,  I  thank  his  everlasting  goodness,  gave  me 
grace  to  persevere,  and  will  do,  I  hope,  to  the  very  end. 
Then  was  I  brought  to  a  house,  and  laid  in  a  bed,  with  as 
weary  and  painful  bones  as  ever  had  patient  Job,  I  thank  my 
Lord  God  therefore.  Then  my  lord  chancellor  sent  me  word, 
if  I  would  leave  my  opinion,  I  should  want  nothing,  if  I 
would  not,  I  should  forth  to  Newgate  and  so  be  burned. 
I  sent  him  again  word,  that  I  would  rather  die,  than  to 
break  my  faith. 

Thus  the  Lord  open  the  eyes  of  their  blind  hearts,  that 
the  truth  may  take  place.  Farewell,  dear  friend,  and  pray, 
pray,  pray. 

Fox  adds,  Touching  the  order  of  her  racking  in  the 
Tower,  thus  it  was.  First,  she  was  led  down  into  a  dun 
geon,  where  sir  Anthony  Knevet  the  lieutenant,  commanded 

*   See  life  of  queen  Catherine  Parr, 
f  Fox  says,  it  was  sir  John  Baker. 


Her  latter  Apprehension  and  Examination.          29 

his  gaoler  to  pinch  her  with  the  rack.  Which  being-  done 
so  much  as  he  thought  sufficient,  he  went  about  to  take  her 
down,  supposing  he  had  done  enough.  But  Wriothesly 
the  chancellor,  not  contented  that  she  was  loosed  so  soon 
confessing  nothing,  commanded  the  lieutenant  to  strain  her 
on  the  rack  again.  Which  because  he  denied  to  do,  ten 
dering  the  Weakness  of  the  woman,  he  was  threatened 
therefore  grievously  of  the  said  Wriothesly,  saying,  that 
he  would  signify  his  disobedience  unto  the  king ;  and  so 
consequently  upon  the  same,  he  and  master  Rich  throwing 
off  their  gowns,  would  needs  play  the  tormentors  them 
selves,  first  asking  her  if  she  were  with  child.  To  whom 
she  answering  again,  said,  Ye  shall  not  need  to  spare  for 
that,  but  do  your  will  upon  me  ;  and  so  quietly  and  pa 
tiently  praying  unto  the  Lord,  she  abode  their  tyranny,  till 
her  bones  and  joints  were  almost  plucked  asunder,  in  such 
sort,  that  she  was  carried  away  in  a  chair.  When  the 
racking  was  past,  Wriothesly  and  his  fellow  took  their 
horses  toward  the  court. 

In  the  mean  time,  while  they  were  making  their  way  by 
land,  the  good  lieutenant  taking  boat,  sped  in  all  haste  to 
the  court,  to  speak  with  the  king  before  the  other,  and  so 
did.  Who  there  making  his  humble  suit  to  the  king,  de 
sired  his  pardon,  and  showed  him  the  whole  matter  as  it 
stood,  and  of  the  racking  of  mistress  Askew,  and  how  he 
was  threatened  by  the  lord  chancellor,  because  at  his  com 
mandment,  not  knowing  his  highness'  pleasure,  he  refused 
to  rack  her,  which  he  for  compassion  could  not  find  in  his 
heart  to  do,  and  therefore  humbly  craved  his  highness'  par 
don.  Which  when  the  king  had  understood,  he  seemed 
not  very  well  to  like  their  so  extreme  handling  of  the 
woman,  and  also  granted  to  the  lieutenant  his  pardon,  will 
ing  him  to  return  and  see  to  his  charge.  Great  expecta 
tion  was  in  the  mean  season  among  the  warders  and  other 
officers  of  the  Tower,  waiting  for  his  return,  whom  when 
they  saw  come  so  cheerfully,  declaring  unto  them  how  he 
had  sped  with  the  king,  they  were  not  a  little  joyous,  and 
gave  thanks  to  God  therefore. 


Anne  Askew's  answer  unto  John  Lascd's  letter. 

O  friend   most  dearly  beloved  in  God ;  I  marvel  not  a 
little  what  should  move  you  to  judge  in  me  so  slender  a 

ANNE  ASKEW  I) 


30  Anns  Askew. 

faith  as  to  fear  death,  which  is  the  end  of  all  misery.  In 
the  Lord  I  desire  you  not  to  believe  of  me  such  wickedness. 
For  I  doubt  it  not,  but  God  will  perform  his  work  in  me, 
like  as  he  hath  begun.  I  understand  the  council  is  not  a 
little  displeased  that  it  should  be  reported  abroad,  that  1 
was  racked  in  the  Tower.  They  say  now,  what  they  did 
there,  was  but  to  fear  me  ;  whereby  I  perceive  they  are 
ashamed  of  their  uncomely  doings,  and  fear  much,  lest 
the  king's  majesty  should  have  information  thereof.  Where 
fore  they  would  no  man  to  noise  it.  Well,  their  cruelty 
God  forgive  them. 

Your  heart  in  Christ  Jesus.     Farewell,  and  pray. 


The  answer  of  Anne  Askew  against  the  false  surmises  of 
her  recantation. 

I  have  read  the  process,  which  is  reported  of  them  that 
know  not  the  truth,  to  be  my  recantation.  But  as  sure  as 
the  Lord  liveth,  I  never  meant  thing  less  than  to  recant. 
Notwithstanding  this,  I  confess,  that  in  my  first  troubles  I 
was  examined  of  the  bishop  of  London  about  the  sacra 
ment.  Yet  had  they  no  grant  of  my  mouth,  but  this,  that 
I  believed  therein  as  the  word  of  God  did  bind  me  to  be 
lieve  ;  more  had  they  never  of  me.  Then  he  made  a  copy 
which  is  now  in  print,  and  required  me  to  set  thereunto  my 
hand  :  but  I  refused  it.  Then  my  two  sureties  did  will 
me  in  no  wise  to  stick  thereat,  for  it  was  no  great  matter, 
they  said. 

Then  with  much  ado,  at  the  last  I  wrote  thus  :  I  A  line 
Askew  do  believe  this,  if  God's  word  do  agree  to  the  same, 
and  the  true  catholic  church.  Then  the  bishop  being  in 
great  displeasure  with  me,  because  I  made  doubts  in  my 
writing,  commanded  me  to  prison  ;  where  I  was  awhile, 
but  afterwards  by  the  means  of  friends,  I  came  out  again. 
Here  is  the  truth  of  that  matter.  And  as  concerning  the 
thing  that  ye  covet  most  to  know,  resort  to  the  sixth  of 
John,  and  be  ruled  always  thereby.  Thus  fare  ye  well, 
quoth  Anne  Askew. 


The.  confession  of  the  faith  which  Anne  Askew  made  in 
Newgale  before  she  suffered. 

1  Anne  Askew,  of  good  memory,  although  my  merciful 


Her  latter  Apprehension  and  Examination.          31 

Father  hath  given  me  the  bread  of  adversity,  and  the  water 
of  trouble  ;  vet  not  so  much  as  my  sins  have  deserved — 
confess  myself  here,  a  sinner  before  the  throne  of  his  hea 
venly  majesty,  desiring  his  eternal  mercy.  And  forsomuch 
as  1  am  by  the  law  unrighteously  condemned  for  an  evil 
doer  concerning  opinions,  I  take  the  same  most  merciful 
God  of  mine,  who  hath  made  both  heaven  and  earth,  to 
record,  that  I  hold  no  opinions  contrary  to  his  most  holy 
word.  And  I  trust  in  my  merciful  Lord,  who  is  the  giver 
of  all  grace,  that  he  will  graciously  assist  me  against  all 
evil  opinions,  which  are  contrary  to  his  blessed  verity.  For, 
I  take  him  to  witness,  that  I  have,  and  will,  unto  my  life's 
end,  utterly  abhor  them  to  the  uttermost  of  my  power. 

This  is  the  heresy  which  they  report  me  to  hold — that 
after  the  priest  hath  spoken  the  words  of  consecration, 
there  remaineth  bread  still.  But  they  both  say,  and  also 
teach  it  for  a  necessary  article  of  faith,  that  after  those 
words  are  once  spoken,  there  remaineth  no  bread,  but  even 
the  selfsame  body  that  hung  upon  the  cross  on  Good 
Friday,  both  flesh,  blood,  and  bone  !  To  this  belief  of  theirs, 
say  I,  Nay :  for  then  were  our  common  creed  false,  which 
saith,  that  he  sitteth  on  the  right  hand  of  God  the  Father 
Almighty,  and  from  thence  shall  come  to  judge  the  quick 
and  the  dead.  Lo!  this  is  the  heresy  that  I  hold,  and  for  it 
must  suffer  the  death.  But,  as  touching  the  holy  and 
blessed  supper  of  the  Lord,  I  believe  it  to  be  a  most  neces 
sary  remembrance  of  his  glorious  sufferings  and  death. 
Moreover,  I  believe  as  much  therein  as  my  eternal  and  only 
Redeemer,  Jesus  Christ,  would  I  should  believe. 

Finally,  I  believe  all  those  scriptures  to  be  true,  which 
he  hath  confirmed  with  his  most  precious  blood.  Yea, 
and  as  St.  Paul  saith,  those  scriptures  are  sufficient  for  our 
learning  and  salvation  that  Christ  hath  left  here  with  us  ; 
so  that  I  believe  we  need  no  unwritten  verities  to  rule  his 
church  with.  Therefore,  look  what  he  hath  said  unto  me 
with  his  own  mouth  in  his  holy  gospel,  that  have  I  with 
God's  grace  closed  up  in  my  heart,  and  my  full  trust  is,  as 
David  saith,  that  it  shalt  be  a  lantern  to  my  footsteps, 
Psal.  cxix. 

There  are  some  do  say  that  I  deny  the  eucharist  or  sacra 
ment  of  thanksgiving  ;  but  those  people  do  untruly  report 
of  me.  For  I  both  say  and  believe  it,  that  if  it  were  ordered 
like  as  Christ  instituted  and  left  it,  a  most  singular  comfort 
it  were  unto  us  all.  But,  as  concerning  your  mass,  as  it  is 
D  2 


32  Anne  Askew. 

now  used  in  our  days,  T  do  say  and  believe  it  to  be  the  most 
abominable  idol  that  is  in  the  world.  For  my  God  will  not 
be  eaten  with  teeth,  neither  yet  dieth  he  again.  And  upon 
these  words  that  I  have  now  spoken,  will  I  suffer  death. 

O  Lord,  I  have  more  enemies  now  than  there  are  hairs 
on  my  head  ;  yet,  Lord,  let  them  never  overcome  me  with 
vain  words,  but  fight  thou,  Lord,  in  my  stead  ;  for  on  thee 
cast  1  my  care.  With  all  the  spite  they  can  imagine,  they 
fall  upon  me  which  am  thy  poor  creature.  Yet,  sweet  Lord, 
let  me  not  set  by  them  which  are  against  thee  ;  for  in  thee  is 
my  whole  delight.  And,  Lord,  I  heartily  desire  of  thee, 
that  thou  wilt  of  thy  most  merciful  goodness  forgive  them 
that  violence  which  they  do  and  have  done  unto  me.  Open 
also  thou  their  blind  hearts,  that  they  may  hereafter  do 
that  thing  in  thy  sight  which  is  only  acceptable  before  thee, 
and  to  set  forth  thy  verity  aright,  without  all  vain  fantasies 
of  sinful  men.  So  be  it,  O  Lord,  so  be  it. 

By  me,  ANNE  ASKEW. 


Fox  adds,  Hitherto  we  have  intreated  of  this  good  woman. 
Now  it  remaineth  that  we  touch  somewhat  as  concerning  her 
end  and  martyrdom.  After  that  she,  being  born  of  such 
stock  and  kindred,  that  she  might  have  lived  in  great  wealth 
and  prosperity,  if  she  would  rather  have  followed  the  world 
than  Christ,  now  had  been  so  tormented,  that  she  could 
neither  live  long  in  so  great  distress,  neither  yet  by  her  ad 
versaries  be  suffered  to  die  in  secret;  the  day  of  her  execu 
tion  being  appointed,  she  was  brought  into  Smithfield  in  a 
chair,  because  she  could  not  go  on  her  feet,  by  means  of  her 
great  torments  from  the  extremity  she  suffered  upon  the 
rack.  When  she  was  brought  unto  the  stake,  she  was  tied 
by  the  middle  with  a  chain  that  held  up  her  body.  When 
all  things  were  thus  prepared  to  the  fire,  Dr.  Shaxton  who 
was  then  appointed  to  preach,  began  his  sermon.  Anne 
Askew  hearing,  and  answering  again  unto  him,  where  he 
said  well,  confirmed  the  same ;  where  he  said  amiss,  there 
she  said,  He  misseth,  and  speaketh  without  the  book. 

The  sermon  being  finished,  the  martyrs,*  standing  there 
tied  at  three  several  stakes  ready  to  their  martyrdom,  began 
their  prayers.  The  multitude  ami  concourse  of  the  people 
was  exceeding,  the  place  where  they  stood  being  railed 

*  John  Lascels,  a  gentleman  of  the  king's  household  ;  Nicholas  Bele- 
uiiiii,  a  priest ;  John  Adams,  a  tailu.'  •  and  Anne  Askew. 


Her  latter  Apprehension  and  Examination.         33 

about  to  keep  out  the  press.  Upon  the  bench  under 
St.  Bartholomew's  church,  sat  Wriothesly,  chancellor  of 
England,  the  old  duke  of  Norfolk,  the  old  earl  of  Bedford, 
the  lord  mayor,  with  divers  others  more.  Before  the  fire 
should  be  set  unto  them,  one  of  the  bench  hearing  that 
they  had  gunpowder  about  them,  and  being  afraid  lest  the 
fagots,  by  strength  of  the  gunpowder,  would  come  flying 
about  their  ears,  began  to  be  afraid ;  but  the  earl  of  Bedford 
declared  unto  him  how  the  gunpowder  was  not  laid  under 
the  fagots,  but  only  about  their  bodies  to  rid  them  out  of 
their  pain,  which  having  vent,  there  was  no  danger  to  them 
of  the  fagots,  so  he  diminished  that  fear. 

Then  Wriothesly,  lord  chancellor,  sent  to  Anne  Askew, 
letters  offering  to  her  the  king's  pardon,  if  she  would  re 
cant.  Who,  refusing  once  to  look  upon  them,  made  this 
answer  again  ;  that  she  came  not  thither  to  deny  her  Lord 
and  Master.  Then  were  the  letters  likewise  offered  unto 
the  others,  who  in  like  manner  following  the  constancy  of 
the  woman,  denied  not  only  to  receive  them,  but  also  to 
look  upon  them.  Whereupon  the  lord  mayor  commanding 
fire  to  be  put  to  them,  cried  with  a  loud  voice,  Fiat  juslitia  ! 
Let  justice  be  done  ! 

And  thus  the  good  Anne  Askew  with  these  blessed  mar 
tyrs,  being  troubled  so  many  manner  of  ways,  and  having 
passed  through  so  many  torments,  having  now  ended  the 
long  course  of  her  agonies,  being  compassed  with  flames  of 
fire,  as  a  blessed  sacrifice  unto  God,  she  slept  in  the  Lord, 
A.  D.  1546,  leaving  behind  her  a  singular  example  of  Chris 
tian  constancy  for  all  men  to  follow. 


The  Ballad  which  Anne  Askew  made  and  sang  when  the 
was  in  Newgate. 

Like  as  the  armed  knight* 

Appointed  to  the  field, 
With  this  world  will  I  fighf, 

And  faith  shall  be  my  shield. 

Faith  is  that  weapon  strong 
Which  will  not  fail  at  need  ; 

My  foes  therefore  among 
Therewith  will  I  proceed. 


Anne  Askew. 

As  it  is  had  in  strength 

And  force  of  Christ  his  way. 

It  will  prevail  at  length 

Though  all  the  devils  say,  Nay, 

Faith  in  the  fathers  old 
Obtained  righteousness, 

Which  makes  me  very  bold 
To  fear  no  world's  distress. 

I  now  rejoice  in  heart, 
And  hope  bids  me  do  so, 

That  Christ  will  take  my  part, 
And  ease  me  of  my  woe. 

Thou  say'st  Lord,  Whoso  knock 
To  them  thou  wilt  attend  ; 

Undo  therefore  the  lock, 
And  thy  strong  power  send. 

More  enemies  now  I  have, 
Than  hairs  upon  my  head, 

Let  them  not  me  deprave, 
But  fight  thou  in  my  stead. 

On  thee  my  care  I  cast, 
For  all  theii  cruel  spite, 

I  set  not  by  their  haste 
For  thou  art  my  delight 

I  am  not  she  that  list 

My  anchor  to  Jet  fall. 
For  every  drizzling  mist , 

My  ship's  substantial. 

Not  oft  use  I  to  write, 

In  prose,  nor  yet  in  rhyme. 

Yet  will  I  show  one  sight, 
That  I  saw  in  my  time. 

I  saw  a  royal  throne 

Where  justice  should  have  Bit, 
But  in  her  stead  was  one 

Of  moody,  cruel  wit. 

Absorpt  was  righteousness 

As  of  the  raging  flood; 
Satan  in  fierce  excess 

Sucked  up  the  guiltless  blood. 


Her  latter  Apprehension  and  Examination.         35 

Then  thought  I,  Jesus,  Lord, 
When  thou  shall  judge  us  all, 

Hard  is  it  to  record 

On  these  men  what  will  fall. 

Yet  Lord,  I  thee  desire, 

For  that  they  do  to  me, 
Let  them  not  taste  the  hire 

Of  their  iniquity. 

God  hath  chosen  the  weak  things  of  the   world,  to  ccn- 
ibund  things  which  are  mighty.     Yea,  and  things  of  no 
leputation  for  to    bring  to  nought  things  of  reputation 
that  no  flesh  should  presume  in  his  sight,  I  Cor.  i. 


Strype  has  recorded  a  few  additional  particulars  respect 
ing  Anne  Askew,  from  the  relation  of  John  Loud,  a  learned 
man  of  some  eminence  in  those  days,  who  being  himself 
suspected  of  heresy,  narrowly  escaped  the  flames.  His 
mind  having  been  awakened  to  a  sense  of  the  truth,  he  re 
sorted  to  those  who  were  imprisoned  for  religion  at  that 
time.  Among  them  was  William  Morrice,  gentleman 
usher  to  the  king,  the  fathei  of  archbishop  Cranmer's 
secretary,  who  was  possessed  of  considerable  property  in 
Essex.*  To  him  Loud  frequently  obtained  admittance 
privately  at  night,  incurring  all  the  discomforts  and  dangers 
of  visiting  the  prison,  that  he  might  converse  about  reli 
gion.  Loud  however  escaped,  and  lived  till  1579. 

Loud  says  of  Anne  Askew,  "  I  must  needs  confess  of 
her,  now  departed  to  the  Lord,  that  the  day  before  her  ex 
ecution,  and  the  same  day  also,  she  had  an  angel's  counte 
nance  and  a  smiling  face.  For  I  was  with  Lascels,  sir 
George  Blage,t  and  the  other  (Belenian  the  priest,  then 

*  It  is  hardly  necessary  to  say  that  Cranmer  took  no  part  in  these 
persecutions.  lie  was  at  that  time  himself  in  considerable  danger,  but 
protested  against  Gardiner's  proceedings. 

f  The  arrest  of  sir  George  Blage  was  one  means  of  stopping  this 
persecution.  He  was  one  of  the  king's  privy  chamber,  and  was  appre 
hended  by  the  lord  chancellor  Wriothesly,  on  the  Sunday  before  Anne 
Askew  suffered,  for  an  irreverent  observation  upon  the  popish  conse 
crated  wafer,  made  in  conversation  af't*;r  a  sermon  preached  that  day  by 
Dr.  Crome.  On  the  Monday,  he  «a.s  condemned  under  the  act  of  six 
articles,  and  ordered  to  be  burned  on  the  Wednesday  !  This  proceeding 
excited  much  alarm  at  court,  but  the  king  learning  the  cause  from  th« 
eari  of  Bedford,  was  much  enraged,  and  ordered  a  purdon  to  be  issue; 


36  Anne  Asktw. 

burned.)  and  with  me  were  three  of  the  Throckmortons. 
sir  Nicholas  being  one,  and  Mr.  Kellum  the  other.  By  the 
same  token,  one  unknown  to  me  said,  '  Ye  are  all  marked 
that  come  to  them,  take  heed  of  your  lives.'  Master  Lascels, 
a  gentleman  of  a  right  worshipful  house  of  Gatford,  in 
Nottinghamshire,  mounted  up  into  the  window  of  the  little 
parlour  at  Newgate,  and  there  sat,  and  by  him  sir  George. 
Master  Lascels  was  merry  and  cheerful  in  the  Lord,  being 
come  from  hearing  the  sentence  of  his  condemnation,  and 
said  these  words,  '  My  lord  bishop  would  have  me  confess 
the  Roman  church  to  be  the  catholic  church,  but  that  I  can 
not,  for  it  is  not  true.' 

**  When  the  hour  of  darkness  came,  and  their  execution, 
Mrs.  Anne  Askew  had  been  so  racked  that  she  could  not 
stand,  but  was  holden  up  between  two  sergeants,  sitting  there 
in  a  chair.  And  after  the  sermon  was  ended,  they  put  fire 
to  the  reeds  ;  the  council  looking  on,  and  leaning  in  a  win 
dow  by  the  hospital,  and  among  them  sir  Richard  South 
well,  (whose  tutor  Loud  was.)  And  before  God,  (he  de 
clares,)  at  the  first  putting  to  of  the  fire,  there  fell  a  little 
dew,  or  a  few  pleasant  drops  upon  us  that  stood  by,  a 
pleasing  noise  from  heaven,  God  knows  whether  I  may 
truly  term  it  a  thunder  crack,  as  the  people  did  in  the  gos 
pel,  John  xii.  29.  or  an  angel,  or  rather  God's  own  voice. 
But  to  leave  every  man  to  his  own  judgment,  methought  it 
seemed  rather,  that  the  angels  in  heaven  rejoiced  to  receive 
their  souls  into  bliss,  whose  bodies  their  popish  tormentors 
cast  into  the  fire." 

Bale  relates  the  same  circumstance  from  the  narrative  of 
some  Dutch  merchants  then  present.  It  caused  consider 
able  discussion  at  the  time,  and  the  papists  urged  that  it 
was  a  testimony  of  the  martyrs'  damnation  !  This  opinion 
Bale  controverts  with  much  ability 

immediately.  "Ah!  my  pig!"  was  ihe  familiar  exclamation  of  th* 
monarch  on  seeing  his  rescued  favourite.  ''•  Yea,"  answered  sir  George, 
on  again  hearing  the  appellation  usually  given  him  by  the  king.  "  if 
your  majesty  had  not  been  better  to  me  than  your  bishops,  your  pig  had 
been  roasted  ere  now  !" 


THE  PRECIOUS  REMAINS 


CONTAINING    SOME    ACCOUNT   OK    HER   LIFE,    HER    LBTTKD5 
AND    OTHER  PIECES. 


0  HIT 


LADY    JANE    GREY.* 


LADY  JANE  GREY  was  an  illustrious  personage  of  the 
blood  royal  of  England,  by  both  parents — her  grandmother 
on  her  father's  side,  (Henry  Grey,  marquis  of  Dorset,)  being 
queen  consort  to  Edward  IV. ;  and  her  grandmother  on 
her  mother's,  (lady  Frances  Brandon,)  being  daughter  to 
Henry  VII.  queen  dowager  of  France,  and  mother  to 
Mary  queen  of  Scots.  Lady  Jane  had  no  brothers,  she 
was  the  eldest  of  three  daughters,  and  was  born  in  1537,  at 
Bradgate,  her  father's  seat  in  Leicestershire.  She  very  early 
gave  astonishing  proofs  of  her  uncommon  abilities,  inso 
much  that,  upon  a  comparison  with  Edward  VI.,  who  was 
neatly  ot  the  same  age,  and  thought  a  kind  of  miracle,  the 
superiority  has  been  given  to  her  in  every  respect.  Her 
genius  appeared  in  the  works  of  her  needle,  and  the  beauti 
ful  character  in  which  she  wrote ;  besides  which  she 
played  admirably  on  various  instruments  of  music,  and 
accompanied  them  with  a  voice  exquisitely  sweet  in  itself, 
assisted  by  all  the  graces  that  art  could  bestow.  These, 
however,  were  only  the  inferior  ornaments  of  her  character ; 
she  was  far  from  priding  herself  on  them,  while  through 
the  rigour  of  her  parents  in  exacting  such  great  attention 
to  them,  they  became  her  grief  more  than  her  pleasure. 

Her  father  had  himself  some  taste  for  letters,  and  was  a 
great  patron  of  the  learned.  He  had  two  chaplains,  Hardingt 

*  There  are  several  biographical  sketches  of  Lady  Jane  Grey  ex 
tant,  which  have  supplied  the  substance  of  the  present  account.  The 
most  recent,  "  Howard's  Lady  Jane  Grey  and  her  times,"  contains 
numerous  historical  particulars  relative  to  her  family  and  contempo 
raries,  which  the  author  has  collected  with  considerable  industry.  To 
tne  present  sketch  some  letters  are  added,  which  have  not  before  been 
accessible  to  the  English  reader. 

t  Harding  was  a  learned  divine  of  Oxford.  He  professed  the  pro- 
testent  religion  on  the  accession  of  Edward  VI.,  and  became  chaplain 
to  th»  duke  of  Suffolk.  When  queen  Mary  came  to  the  throne,  he 


Her  learning  and  piety.  3 

and  Aylmer,*  both  men  of  distinguished  learning,  vvliom 
he  employed  as  tutors  to  his  daughter ;  and  under  whose 
instructions  she  made  such  proficiency  as  surprised 
them  both.  Her  own  language  she  spoke  and  wrote  with 
peculiar  accuracy  ;  the  French,  Italian,  Latin,  and,  it  is 
said,  Greek,  were  as  natural  to  her  as  her  own  ;  she  not 
only  understood  them,  but  spoke  and  wrote  them  with  the 
greatest  freedom  :  she  was  versed  likewise  in  Hebrew, 
Chaldee,  and  Arabic,  and  all  this  while  a  mere  child.  She 
had  also  a  sedateness  of  temper,  a  quickness  of  apprehen 
sion,  and  a  solidity  of  judgment,  which  enabled  her  not  only 
to  become  the  mistress  of  languages,  but  of  sciences ;  so 
that  she  thought,  spoke,  and  reasoned,  upon  subjects  of  the 
greatest  importance,  in  a  manner  that  surprised  all.  She 
was  brought  up  in  piety  as  well  as  learning.  Her  early 
letters  show  that  she  lived  in  the  fear  of  God,  and  that 
she  followed  the  protestant  faith  from  principle.  As  Burnet 
observes,  She  read  the  scriptures  much,  and  acquired  great 
knowledge  in  divinity. 

With  these  endowments  she  had  so  much  mildness,  hu 
mility,  and  modesty,  that  she  set  no  value  upon  those  ac 
quisitions  ;  she  was  naturally  fond  of  literature,  and  that 
fondness  was  much  heightened  as  well  by  the  severity  of 
her  parents  in  the  feminine  part  of  her  education,  as  by 
the  gentleness  of  her  tutor  Aylmer  in  this.  When  morti 
fied  and  confounded  by  the  unmerited  chiding  of  the 
former,  she  returned  with  double  pleasure  to  the  lessons 
of  the  latter,  and  sought  in  Demosthenes  and  Plato,  who 
were  her  favourite  authors,  the  delight  that  was  denied 
her  in  all  other  scenes  of  life,  in  which1  she  mingled  but 
little,  and  seldom  with  any  satisfaction.  It  is  true,  her  al 
liance  to  the  crown,  as  well  as  the  great  favour  in  which 
the  marquis  of  Dorset,  her  father,  stood  with  Henry  VIII. 
and  Edward  VI.  unavoidably  brouirht  her  sometimes  to 
court,  and  she  received  many  marks  of  Edward's  attention, 

returned  to  popery,  in  consequence  of  which  his  former  pupil  ad 
dressed  a  letter  to  him  written  in  severe  terms,  but  such  as  he  •('•- 
served  for  his  apostacy.  After  the  restoration  of  the  protestant  faith, 
J  larding  retired  to  the  continent,  and  engaged  in  a  warm  and 
lengthened  controversy  with  bishop  Jewell. 

*  Aylmer  was  an  active  preacher  of  the  reformation  ;  he  boldly  op 
posed  popery  on  the  accession  of  queen  Mary.  He  then  withdrew  to 
the  continent,  where  he  remained  till  Elizabeth  came  to  the  throne. 
in  1576  he  was  appointed  bishop  of  London.  He  is  noticed  in  th<* 
lit*  of  Becon. 

82 


4  Lady  Jane  Grey. 

yet  she  seems  to  have  continued  for  the  most  part  in  the 
country,  at  Eradiate. 

Here  she  was  with  her  beloved  books  in  1550,  when  the 
famous  Roger  Ascham*  called  on  a  visit  to  the  family  in 
August.  All  the  rest  being  engaged  in  hunting,  he  went 
to  wait  upon  Lady  Jane  in  her  apartment,  and  found  her 
reading  the  "  Phaedon"  of  Plato  in  the  original  Greek. 
Astonished  at  this,  after  the  first  salutations,  he  asked  her, 
why  she  lost  such  pastime  as  there  needs  must  be  in  the 
park,  at  which  smiling,  she  answered,  "  I  wist  all  their 
sport  in  the  park  is  but  a  shadow  to  that  pleasure  that  I 
find  in  Plato.  Alas  !  good  folk,  they  never  felt  what  true 
pleasure  meant." 

This  naturally  leading  him  to  inquire  how  a  lady  of  her 
age  had  attained  to  such  a  depth  of  pleasure,  both  in  the 
language  and  philosophy  of  Plato,  she  made  the  following 
very  remarkable  reply  •  "  I  will  tell  you,  and  I  will  tell  you 
a  truth,  which  perchance  you  will  marvel  at.  One  of  the 
greatest  benefits  which  ever  God  gave  me  is,  that  he  sent 
me  such  sharp  aud  severe  parents,  and  so  gentle  a  school 
master.  For  when  I  am  in  presence  either  of  father  or 
mother,  whether  I  speak,  keep  silence,  sit,  stand,  or  go, 
eat,  drink,  be  merry  or  sad  ;  be  sewing,  playing,  dancing, 
or  doing  any  thing  else,  I  am  so  sharply  taunted,  so  cruelly 
threatened,  yea,  presently  sometimes  with  pinches,  nips, 
and  bobs,  and  other  ways,  which  I  will  not  name  for  the 
honour  I  bear  them,  so  without  measure  misordered,  that 
I  think  myself  in  hell,  till  time  come  that  I  must  go  to  M. 
Aylmer,  who  teaches  me  so  gently,  so  pleasantly,  with  such 
fair  allurements  to  learning,  that  I  think  all  the  time 
nothing  while  I  am  with  him ;  and  when  I  am  called  from 
him,  I  fall  to  weeping,  because  whatsoever  I  do  else  but 
learning,  is  full  of  grief,  trouble,  fear,  and  wholly  misliking 
unto  me.  And  thus  my  book  has  been  so  much  my 

•  Ascham  was  an  eminent  scholar  of  the  university  of  Cambridge, 
and  particularly  well  skilled  in  Greek.  In  1548,  he  was  appointed 
tutor  to  the  princess  (afterwards  queen)  Elizabeth  ;  afterwards  h» 
was  Latin  secretary  to  Edward  VI.  He  continued  to  be  a  protestant 
in  the  reign  of  Mary,  but  was  allowed  to  continue  unmolested,  and 
indeed  patronized,  on  account  of  his  abilities.  To  his  other  attain 
ments,  he  added  that  of  writing  a  most  beautiful  hand.  He  wa« 
re-appointed  Latin  secretary  and  tutor  to  queen  Elizabeth.  Ascham 
died  in  1568.  His  last  words  were,  "  I  am  suffering  much  pain,  I  sink 
under  my  disease  ;  but  this  is  my  confession,  this  is  my  faith,  thii 
prayer  contains  all  that  I  wish  for,  '  I  desire  to  depart  hence,  and  ta 
be  with  Christ.'  " 


Ascharns  account  of  her.  5 

pleasure,  and  brings  daily  to  me  more  and  more  pleasure  ; 
in  respect  of  it  all  other  pleasures  in  very  deed  are  but 
trifles  and  troubles  unto  me.''  What  reader  is  not  affected 
with  Ascham's  account  of  this  interview  ?  We  may  also 
observe  that  although  lady  Jane  was  treated  as  a  child  by 
her  harsh  parents,  yet  learned  and  pious  men,  such  as  As- 
cham,  Bucer,  and  Bullinger,  regarded  her  as  far  beyond 
her  years  in  piety  and  learning. 

«  At  this  time  Aschatn  was  going  to  London  to  attend  sir 
Richard  Morrison  on  an  embassy  to  the  emperor  Charles  V. 
In  a  letter  written  the  December  following,  to  the  dearest 
of  his  friends,  having  informed  him  that  he  had  lately 
had  the  honour  and  happiness  of  being  admitted  to  con 
verse  familiarly  with  this  young  lady  at  court,  and  that  she 
had  written  a  very  elegant  letter  to  him,  he  proceeds  to 
mention  this  visit  at  Bradgate,  and  his  surprise  thereon, 
not  without  some  degree  of  rapture.  Thence  he  takes  oc 
casion  to  observe,  that  she  both  spoke  and  wrote  Greek  to 
admiration;  and  that  she  had  promised  to  write  him  a 
letter  in  that  language,  upon  condition  that  he  would  send 
her  one  first  from  the  emperor's  court. 

This  rapture  rose  much  higher  while  he  was  penning 
a  letter  addressed  to  her  the  following  month.  In  the 
letter  speaking  of  these  interviews,  he  assures  her,  that 
among  all  the  agreeable  varieties  which  he  had  met  wilh 
in  his  travels  abroad,  nothing  had  occurred  to  raise  his  ad 
miration  like  that  incident  in  the  preceding  summer,  when 
he  found  her,  a  young  maiden  by  birth  so  noble,  in  the  ab 
sence  of  her  tutor,  and  in  the  sumptuous  house  of  her  most 
noble  father,  at  a  time,  too,  when  all  the  rest  of  the  family 
both  male  and  female,  were  amusing  themselves  with  the 
pleasures  of  the  chase  ;  "  I  found,"  continues  he,  "  the 
divine  maid  diligently  studying  the  divine  Phaedon  of  the 
divine  Plato  in  the  original  Greek.  Happier,  certainly,  in 
this  respect,  than  in  being  descended,  both  on  the  father 
and  mother's  side,  from  kings  and  queens."* 

John  ab  Ulmis,  writing  from  Bradgate  in  June  1551.  to 
Bullinger,  spoke  in  very  high  terms  of  lady  Jane.  He 
says,  "  From  the  learned  epistle,  written  to  you  by  the 
daughter  of  this  prince,  you  will  easily  perceive  the  respect 
and  esteem  she  entertains  towards  you.  Surely  there  never 
lived  any  one  more  to  be  respected  than  this  young  female 
if  her  family  be  considered,  more  learned  if  we  regard  her 
•  Ascbam,  Ep.  ad.  Stunnium,  i.  4,  iii.  7. 


6  Lady  Jane  Grey. 

age,  or  more  excellent  if  we  consider  her  in  both.  She 
is  greatly  praised  by  all  the  nobility,  and  they  talk  of  her 
being  espoused  to  the  king.  If  that  event  should  take 
place,  how  happy  would  the  union  be,  and  how  beneficial 
to  the  church  !  But  God  will  direct  concerning  these 
things  ;  he  only  causes  to  prosper,  he  cares  for,  remembers, 
foresees,  and  disposes  of  all  things  agreeably  to  his  will." 

About  this  time  some  changes  happened  in  the  family; 
for  her  maternal  uncles,  Henry  and  Charles  Brandon,  both 
dying  at  Bugden,  the  bishop  of  Lincoln's  palace,  of  the 
sweating  sickness,  her  father  was  created  duke  of  Suffolk, 
October  1551.  Dudley,  earl  of  Warwick,  was  also  created 
duke  of  Northumberland  the  same  day ;  and  in  November 
the  duke  of  Somerset  was  imprisoned  for  a  conspiracy 
against  him  as  privy  counsellor.  From  that  time  lady 
Jane  appears  to  have  been  occasionally  at  court.  In  the 
summer  of  1552  the  king  made  a  »reat  progress  through 
some  parts  of  England,  during  which  lady  Jane  went  to  pay 
her  duty  to  his  majesty's  sister,  the  lady  Mary,  at  Newhall 
in  Essex.  During  this  visit,  her  piety,  and  zeal  against 
popery,  prompted  her  to  reprove  the  lady  Ann  Wharton,  for 
making  a  courtesy  to  the  host,  or  consecrated  wafer,  enclosed 
in  a  box,  suspended,  as  was  then  usual,  over  the  altar. 
Lady  Jane  observing  her  companion  courtesy,  asked  if  the 
princess  were  coming.  Her  companion  replied  No,  but  she 
made  obeisance  to  Him  that  made  us  all.  Why,  said  lady 
Jane,  how  can  that  be  he  that  made  us  all,  for  ihe  baker 
made  him  ?  which  being  carried  by  some  officious  person 
to  the  ear  of  the  princess,  was  retained  in  her  heart,  so 
that  she  never  loved  lady  Jane  afterwards  ;  and  indeed  the 
events  of  the  following  year  were  not  likely  to  work  a  re 
conciliation 

Another  anecdote  of  her  is  related  by  Aylmer.  He  says, 
that  having  received  from  the  lady  Mary  goodly  apparel  of 
tinsel  cloth  of  gold  and  velvet,  laid  on  with  parsement  lace 
of  gold,  when  she  saw  it  she  said,  "  What  shall  I  do  \\ith 
it  ?'  Wear  it,  said  a  gentlewoman  standing  by.  Nay,  an 
swered  she,  it  were  a  shame  to  follow  my  lady  Mary  against 
God's  word,  and  leave  my  lady  Elizabeth  who  followeth 
God's  word. 

The  dukes  of  Suffolk  and  Northumberland,  who  were 
now,  after  the  fall  of  Somerset,  grown  to  the  height  of 
their  wishes  in  power,  upon  the  decline  of  the  king's  health 
in  1553,  began  to  think  how  to  pre>ent  that  reverse  of 


Her  marriage.  7 

fortune,  which,  as  things  then  stood,  they  foresaw  must  hap 
pen  upon  his  death.  To  obtain  this  end,  no  other  remeny 
was  judged  sufficient,  but  a  change  in  the  succession  t/ 
the  crown,  and  transferring  it  into  their  own  families. 

What  other  steps  were  taken  preparatory  to  this  bold 
attempt,  may  be  seen  in  the  general  histories.  These  ex 
cellent  and  amiable  qualities  which  had  rendered  lady  .lane 
dear  to  all  >vno  had  the  happiness  to  know  her,  joined  to 
her  near  affinity  to  the  king,  subjected  her  to  become  the 
chief  tool  of  an  ambition  notoriously  not  her  own. 

Upon  this  very  account  she  was  married  to  the  lord 
Guildlord  Dudley,  fourth  son  to  the  duke  of  Northumber 
land,  without  beiaig  acquainted  with  the  real  design  of  the 
match,  which  was  celebrated  with  great  pomp  in  the  latter 
end  of  May,  1553;  at  the  same  time  her  younger  sister, 
and  the  sister  of  her  husband,  were  married  to  the  lords 
Herbert  and  Hastings.  These  marriages  were  so  much 
to  the  king's  satisfaction  that  he  contributed  largely  to  the 
expense  of  them  from  the  royal  wardrobe  In  the  mean 
time;  though  the  populace  were  very  far  from  being  pleased 
with  the  exorbitant  greatness  of  the  duke  of  Northumber 
land,  yet  they  could  not  help  admiring  the  beauty  and  in 
nocence  which  appeared  in  lord  Guildford  and  his  bride. 
Lady  Jane  then  removed  from  her  father's  house  to  the 
residences  of  the  Dudleys — Durham  house  in  London,  and 
Sion  house  in  the  country.  From  her  letter  to  queen 
Mary,  she  seems  to  have  spent  some  days  of  this  short 
period  with  her  mother. 

The  pomp  and  splendour  attending  these  nuptials  was 
the  last  gleam  of  joy  that  shone  in  the  palace  of  Edward, 
who  grew  so  weak  in  a  fevv  days  after,  that  Northumber 
land  thought  it  high  time  to  curry  his  project  into  execu 
tion.  Accordingly,  in  the  beginning  of  June,  he  broke  the 
matter  to  the  young  monarch ;  who  at  length  yielded 
to  overlook  his  sisters,  and  to  set  aside  his  father's  will ; 
agreeably  to  which,  a  deed  of  settlement  being  drawn  up 
in  form  of  law  by  the  judges,  was  signed  by  his  majesty 
and  all  the  lords  of  the  council.  Judge  Hales  however  to 
the  last  refused  his  assent,  and  Cranmer  was  only  induced 
to  comply  by  the  express  commands  of  king  Edward,  and 
the  assurance  of  the  law  officers  of  the  crown,  that  such 
a  proceeding  was  lawful. 

The  next  step  was  to  concert  the  most  proper  method  for 
carrying  this  settlement  into  execution,  and,  till  that  was 


8  Lady  Jane  Grey. 

done,  to  keep  it  as  secret  as  possible.  To  thi*  end  Xrr« 
thumberland  directed  letters  to  the  lady  Mary  in  her 
brother's  name,  requiring  her  attendance  at  Greenwich, 
where  the  court  then  was  ;  but  she  discerned  the  real  ob 
ject  of  this  invitation,  and  two  days  before  the  death  01 
her  brother,  she  retired  to  Norfolk,  from  whence  she  could 
escape  by  sea  if  she  found  it  requisite  to  do  so.  The  king 
expired  July  6,  1553,  but  the  two  dukes,  Suffolk  and  Nor 
thumberland,  found  it  necessary  to  conceal  his  decease,  that 
they  might  have  time  to  gain  the  city  of  London,  and  to 
procure  the  consent  of  lady  Jane,  who  was  so  far  from 
being  concerned  in  this  business,  that,  as  yet,  she  was  un 
acquainted  with  the  pains  that  had  been  taken  to  procure 
her  the  title  of  queen. 

The  Tower  and  city  of  London  being  secured,  the  coun 
cil  quitted  Greenwich  and  came  to  London  ;  and  July  10, 
in  the  forenoon,  the  two  last-mentioned  dukes  repaired  to 
Sion  house,  where  the  lady  Jane  resided  with  her  hus 
band  as  part  of  the  Northumberland  family.  There  the 
duke  of  Northumberland,  with  much  solemnity,  explained  to 
his  daughter  in  law  the  disposition  the  late  king  had  made 
of  his  crown  by  letters-patent ;  the  clear  sense  the  privy- 
council  had  of  her  right ;  the  consent  of  the  magistrates  and 
citizens  of  London  ;  and,  in  conclusion,  himself  and 
other  nobles  fell  on  their  knees,  and  paid  their  homage 
to  her  as  queen  of  England.  Lady  Jane,  somewhat 
astonished  at  their  discourse,  but  not  at  all  moved  by  their 
reasons,  or  in  the  least  elevated  by  such  unexpected  ho 
nours,  returned  them  an  answer  to  this  effect :  That  the 
la'vs  of  the  kingdom  and  natural  right  standing  for  the 
king's  sisters,  she  would  beware  of  burdening  her  weak, 
conscience  with  a  yoke  which  belonged  to  them ;  that 
she  understood  the  infamy  of  those  who  had  permitted  the 
violation  of  right  to  gain  a  sceptre ;  that  it  were  to  mock 
God  and  deride  justice  to  scruple  at  the  stealing  of  a  shil 
ling,  and  not  at  the  usurpation  of  a  crown. 

•4  Besides,"  said  she,  "  I  am  not  so  young,  nor  so  little 
read  in  the  guiles  of  fortune,  to  suffer  myself  to  be  taken 
by  them.  If  she  enrich  any,  it  is  but  to  make  them  the 
subject  of  her  spoil ;  if  she  raise  others,  it  is  but  to  pleasure 
herself  with  their  ruins ;  what  she  adored  but  yesterday, 
:s  to-day  her  pastime ;  and,  if  I  now  permit  her  to  adorn 
•uid  crown  me,  I  must,  to-morrow,  suffer  her  to  crush  and 
tear  me  co  pieces.  Nay,  with  what  crown  does  she  present 


Prevailed  upon  to  be  queen.  9 

.me !  a  crown  which  hath  been  violently  and  shamefully 
wrested  from  Catharine  of  Arragon,  made  more  unfortu 
nate  by  the  punishment  of  Ann  Boleyn,  and  others  that 
wore  it  after  her ;  and  why  then  would  you  have  me  add 
my  blood  to  theirs,  and  be  the  third  victim  from  whom  this 
fatal  crown  may  be  ravished  with  the  head  that  wears  it? 
But  in  case  it  should  not  prove  fatal  unto  me,  and  that  all 
its  venom  were  consumed,  if  fortune  should  give  me  wa 
ranties  of  her  constancy,  should  I  be  well  advised  to  takt 
upon  me  these  thorns  which  would  lacerate,  though  not 
kill  me  outright ;  to  burden  myself  with  a  yoke,  which 
would  not  fail  to  torment  me,  though  I  were  assured  not 
to  be  strangled  with  it?  My  liberty  is  better  than  the  chain 
you  proffer  me,  with  what  precious  stones  soever  it  he 
adorned,  or  of  what  gold  soever  framed.  I  will  not  ex 
change  my  peace  for  honourable  and  precious  jealousies, 
for  magnificent  and  glorious  fetters ;  and,  if  you  love  me 
sincerely,  and  in  good  earnest,  you  will  rather  wish  me 
a  secure  and  quiet  fortune,  though  mean,  than  an  exalted 
condition  exposed  to  the  wind,  and  followed  by  some  dis 
mal  fall."  Lady  Jane  herself  described  the  principal  cir 
cumstances  attending  her  elevation  to  the  throne  in  a  letter 
to  queen  Mary,  see  p.  28. 

However  she  was  at  length  prevailed  upon  by  the  exhor 
tations  of  her  father,  the  intercession  of  her  mother,  the 
artful  persuasions  of  Northumberland,  and,  above  all,  by  the 
earnest  desires  of  her  husband,  whom  she  tenderly  loved,  to 
yield  her  assent  to  what  had  been  done,  and  what  remained 
to  do.  And  thus,  with  a  heavy  heart,  she  suffered  herself  to 
be  conveyed  by  water  to  the  Tower,  where  she  entered  with 
all  the  state  of  a  queen,  attended  by  the  principal  nobility, 
and,  what  is  very  extraordinary,  her  train  was  supported  by 
the  duchess  of  Suffolk,  her  mother,  in  whom,  if  in  any  of 
tliis  line,  the  right  of  succession  remained  About  six  in 
the  afternoon,  she  was  proclaimed  with  all  due  solemnities 
in  the  city ;  the  same  day  she  also  assumed  the  regal  title, 
and  proceeded  afterwards  to  exercise  many  acts  of  sove- 
reignts  :  but,  passing  over  the  transactions  of  her  short 
reign  of  fourteen  days,  which  are  the  subjects  of  general 
history,  we  may  proceed  to  her  behaviour  on  her  fall,  which 
was  occasioned  rather  by  the  general  apprehensions  of 
Northumberland's  tyranny  than  by  any  affection  for  Mary. 

Queen  Mary  was  no  sooner  proclaimed  than  the  duke  of 
,  who  then  resided  with  his  daughter  in  the  Tower, 


10  Lady  Jane  Grey. 

went  to  her  apartment,  and,  in  the  softest  terms  he  could, 
acquainted  her  with  the  situation  of  their  affairs,  and  that, 
laying  aside  the  state  and  dignity  of  a  queen,  she  must 
sigain  return  to  that  of  a  private  person  ;  to  which,  with  a 
settled  and  serene  countenance,  she  made  this  answer  :  "  t 
better  brook  this  message  than  my  former  advancement  to 
royalty ;  out  of  obedience  to  you  and  my  mother,  I  have 
grievously  sinned,  and  offered  violence  to  myself.  Now  1 
do  willingly,  and  as  obeying  the  motions  of  my  soul,  re 
linquish  the  crown,  and  endeavour  to  salve  those  faults 
committed  by  others,  if  at  least  so  great  a  fault  can  be 
salved,  by  a  willing  relinquishment  and  ingenuous  acknow 
ledgment  of  them."* 

Burnet  observes,  She  had  a  mind  wonderfully  raised 
above  the  world  ;  and  at  the  a»e  wherein  others  are  but 
imbibing  the  notions  of  philosophy,  she  had  attained  to 
the  practice  of  the  highest  precepts  of  it.  She  was  neither 
lifted  up  with  the  hope  of  a  crown,  nor  cast  down  when 
she  saw  her  palace  made,  afterwards,  her  prison  ;  but  car 
ried  herself  with  an  equal  temper  of  mind,  in  those  great 
inequalities  of  fortune  which  so  suddenly  exalted  and  de 
pressed  her. 

Thus  ended  her  reign,  but  not  her  misfortunes.  She 
was  separated  from  her  husband  by  the  command  of  bishop 
Gardiner.  They  were  placed  separately  in  confinement, 
being  stripped  of  every  penny  they  possessed.  She 
saw  the  father  of  her  husband,  with  all  his  family,  and 
many  of  the  nobility  and  gentry,  brought  prisoners  to  the 
Tower,  for  supporting  her  claim  to  the  crown  ;  and  this 
grief  must  have  met  with  some  accession  from  his  being 
soon  after  brought  to  the  block.  Before  the  end  of  the 
month,  she  had  the  mortification  of  seeing  her  father,  the 
duke  of  Suffolk,  in  the  same  circumstances  with  hersdt'; 
but  her  mother,  the  duchess,  not  only  remained  exempt  from 
all  punishment,  but  had  such  interest  with  the  queen,  as 
to  procure  the  duke  his  libeny,  on  the  last  day  of  the 
month.  Lady  Jane  and  her  hushand,  being  still  in  con 
finement,  were,  November  3,  1553,  carried  from  the 

*  The  suddenness  of  this  change  is  shown  by  the  following  ciwim- 
*tance.  Lady  Jane  had  signified  her  willingness  to  stand  godmothe  r 
to  the  son  of  a  gentleman  pensioner,  named  Underbill.  She  sent  lady 
Throrkmorton  as  her  proxy,  who  left  the  Tow>>r  in  the  afternoon  fo 
attend  the  christening,  her  mistress  then  being  regarded  as  queen. 
O?,  her  return  in  the  evening,  she  found  the  ensigns  ol  royalty  a.,  re 
moved,  and  her  mistress  a  prisoner  ! 


Sentenced  to  die.  1 1 

Tower  to  Guildhall,  with  Cranmer  and  others,  and  arraigned 
for  high  treason.  They  pleaded  guilty.  Lady  Jane  mani 
fested  the  utmost  coolness  and  presence  of  mind  upon 
this  occasion.  Neither  the  pressure  of  the  crowd,  th«- 
clash  of  arms  of  the  numerous  guard,  nor  the  solemn 
ceremonies  observed  in  passing  sentence,  seemed  to  affect 
or  overcome  her.  After  her  return,  she  had  in  fact  to 
comfort  those  whose  business  it  was  rather  to  have  com 
forted  her.  Judge  Morgan,  who  pronounced  sentence  of 
deatli  upon  lady  Jane,  afterwards  became  raving  mad,  in 
which  state  he  died,  incessantly  calling  out  that  the  lady 
Jane  should  be  taken  from  his  sight. 

It  is  not  easy  to  ascertain  what  were  Mary's  intentions 
towards  lady  Jane  Grey  and  her  husband.  She  addressed 
a  letter  to  queen  Mary,  applying  for  mercy,  and  the  author 
by  whom  this  letter  is  printed,  states  that  the  queen  re 
solved  to  pardon  her  at  that  time,  but  was  induced  after 
wards  to  order  her  execution  in  consequence  of  the  part 
taken  by  her  father  in  Wyatt's  insurrection.  Several  little 
indulgences  were  granted  to  them,  which  tended  to  allevi 
ate  the  severity  of  their  confinement,  and  which  would 
imply  a  design  of  mercy  towards  them  ;  but  the  conduct 
of  Mary  and  her  counsellors  in  other  cases,  also  shows  that 
this  might  be  done  to  promote  an  object  she  had  much  at 
heart,  namely,  to  induce  the  prisoners  to  profess  the  Ro 
mish  faith.  But  lady  Jane  had  counted  the  cost  of  follow 
ing  the  truth,  promises  and  threats  were  both  disregarded, 
she  evidently  expected  to  suffer;  she  was,  however,  kept 
some  months  in  suspense. 

In  January,  1554,  the  proposed  marriage  of  the  queen 
with  Philip  of  Spain,  had  excited  so  much  disgust  in  the 
nation,  that  sir  Thomas  VVyatt  and  others  took  arms  with 
a  view  to  prevent  a  union  from  which  they  anticipated 
many  calamities  to  England.  This  hasty  and  ill-concerted 
insurrection  was  soon  suppressed.  No  religious  question 
was  mixed  with  it,  and  many  of  the  protestants  were  most 
active  in  opposing  it,  but  the  duke  of  Suffolk  endea 
voured  to  promote  these  proceedings,  and  the  death  of  his 
daughter  and  her  husband  was  resolved  on.  The  news  made 
no  great  impression  upon  lady  June  ;  the  bitterness  of  deatii 
was  passed  ;  she  had  expected  it,  and  was  so  well  prepared 
to  meet  her  fate,  that  she  was  very  little  discomposed. 

Bishop  Ponet  expressly  declares,  that  several  of  the 
council  who  had  been  mo.st  active  in  setting  up  lady  Jane 


12  Lady  Jane  Grey. 

against  queen  Mary,  were  now  active  in  causing  her  execu 
tion  !  The  day  first  fixed  for  her  death  was  Friday,  Febru 
ary  9,  and  she  had,  in  some  measure,  taken  leave  of  the 
world  by  writing  a  letter  to  her  unhappy  father,  who  she 
heard  was  more  disturbed  with  the  thoughts  of  being  the 
author  of  her  death,  than  with  the  apprehension  of  his 
own.  While  she  was  in  this  frame  of  mind,  Dr.  Fecken- 
ham,  abbot  of  Westminster,  came  to  her  from  the  queen, 
who  was  very  desirous  she  should  die  professing  herself  a 
papist,  as  her  father-in-law  had  done.*  The  abbot  was 
the  queen's  confessor,  and  a  very  fit  instrument,  if  any  had 
been  fit  for  the  purpose,  having,  with  an  acute  wit,  and  a 
plausible  tongue,  a  great  tenderness  in  his  nature. 

Lady  Jane  received  him  with  much  civility,  and  be 
haved  towards  him  with  so  much  calmness  and  sweetness 
of  temper,  that  he  could  not  help  being  overcome  with  her 
distress  ;  so  that,  either  mistaking,  or  pretending  to  mis 
take  her  meaning,  he  procured  a  respite  of  her  execution 
till  the  12th.  When  he  acquainted  her  with  it,  and  wished 
to  enter  upon  a  more  formal  conference,  she  told  him,  that 
he  had  entirely  misunderstood  her  sense  of  her  situation ; 
that,  far  from  desiring  her  death  might  be  delayed,  she  ex 
pected  and  wished  for  it  as  the  period  of  her  miseries,  and 
as  her  entrance  into  eternal  happiness,  f 

Feckenham  went  to  this  conference  with  great  hope  &•  d 
exultation.  He  appears  to  have  thought  that  it  would  be 
no  difficult  matter  to  triumph  over  a  dejected  and  heart 
broken  young  female.  But  he  found  it  quite  otherwise. 
Yet  lady  Jane  was  still  anxious  to  decline  the  proposed 
dispute  ;  telling  him  that  now  she  had  no  time  to  spare — 
that  controversy  might  be  fit  for  the  living,  but  not  for  the 
dying — and,  therefore,  the  truest  sign  of  his  having  that 
compassion  for  her,  of  which  he  made  such  strong  profes 
sions,  would  be  to  leave  her  undisturbed  in  her  intercourse 
with  God. 

*  The  duke  of  Northumberland  was  beheaded  August  22nd.  H« 
had  been  confined  in  a  part  of  the  Tower  of  London,  called  Beau- 
champ's  tower.  Some  years  since  a  curious  device  and  inscription 
•was  discovered  on  one  of  the  walls  of  this  room,  which  there  is  strong 
reason  to  believe  had  been  carved  by  this  unhappy  nobleman.  The 
name  of  his  daughter-in-law  "  JANE''  had  also  been  cut  by  him  in  two 
places.  He  appears  to  have  been  willing  to  do  any  thing  to  save 
his  life. 

f  Banks,  in  a  letter  written  at  this  time,  Ep.  Heir.  Ecc  Ref.  Ixziz. 
•tales,  that  lady  Jane  had  desired  a  brief  interval,  "  that  those  entice* 
vients  which  invited  her  to  wish  for  life,  might  be  repressed,  and  en 
tirely  cut  dowt  by  th*  sword  of  the  word  of  God." 


Her  last  honrt.  13 

With  this  humble  request  the  confessor's  presumptuous 
hopes  forbad  compliance ;  particularly  as  several  indivi 
duals  had  been  purposely  admitted,  before  whom  he  wa* 
anxious  to  display  his  powers. 

The  account  of  this  conference  states,  that  Feckenham 
had  with  her  a  long  and  tedious  disputation ;  but,  like  the 
other  priests  who  had  preceded  him  in  attempting  to  bring 
her  back  to  popery,  he  found  himself  in  all  holy  gifts  much 
her  inferior.  He  even  acknowledged  himself  fitter  to  be 
her  disciple  than  her  teacher  ;  and  he  besought  her  to  de 
liver  to  him  some  brief  account  of  her  faith,  which  he 
might  hereafter  keep,  and  as  a  faithful  witness  publish  to 
the  world.  To  this  she  is  stated  to  have  willingly  conde 
scended  ;  telling  him  to  question  her  in  what  points  of 
religion  soever  it  pleased  him,  and  promised  that  she 
would  give  answers,  such  as  she  would  be  ever  ready  tt> 
seal  with  her  blood.  This  catechising  argument,  for  such 
it  was,  took  place  in  the  Tower  publicly,  before  an  assem 
blage  of  the  noble  and  learned  ;  during  which,  lady  Jane 
bore  herself  with  such  a  modest  humility,  yet  so  honourably 
stout  in  all  things,  which  either  concerned  her  God,  or  her 
religion,  that  she  engaged  all  the  hearts  of  her  auditory, 
while  Feckenham  lost  much  of  that  good  opinion  of  his 
learning,  which  for  a  long  time  he  had  enjoyed.  On  this, 
we  are  told,  that  finding  his  own  weakness,  and  his  ina 
bility  to  repel  her  truth  with  his  scholastic  fallacies,  he  lost 
his  temper,  and  dared  to  use  to  her  speeches  unsuitable 
for  his  gravity  ;  an  insult,  however,  which  she  only  an 
swered  with  smiles  and  patience.  Some  notes  of  this 
conference  were  drawn  up  by  lady  Jane  herself,  and  will 
be  found  in  the  following  pages. 

When  Feckenham  was  about  to  depart,  he  said,  "  Madam, 
I  am  sorry  for  you  and  your  obstinacy,  and  now  I  am  as 
sured  you  and  I  shall  never  meet  again."  She  replied,  "  It 
is  most  true,  sir,  we  shall  never  meet  again,  except  God 
turn  your  heart ;  for  I  stand  undoubtedly  assured  that 
unless  you  repent  and  turn  to  God,  you  are  in  a  sad  and 
desperate  case  ;  and  I  pray  to  God  in  his  mercy  to  send 
you  his  Holy  Spirit,  for  he  hath  given  you  of  his  great 
gift  of  utterance,  if  it  please  him  to  open  your  heart  to 
the  tru  h." 

Between  the  announcement  of  the  order  for  her  execu 
tion,  and  its  fulfilment,  the  lieutenant  of  the  Tower,  sir 
John  Gage,  evidently  impressed  with  love  and  icspect  lor 


14  Lady  Jane  Grey. 

the  unhappy  sufferers,  was  anxious  to  procure  some  me 
morial  of  his  illustrious  prisoners ;  and  accordingly  he 
presented  to  them  a  "  vellum  book  of  a  small  thickisti 
size,*  being  the  devotions  of  some  English  protestaut  of 
quality,  who  was  cast  into  prison  wrongfully,  according  to 
his  own  opinion.  It  was  illuminated  by  some  foreigner, 
but  hath  since  been  abused  :  and  is  now  imperfect  in  two 
places."  Such  is  the  description  of  the  book  in  the  Har- 
leian  catalogue,  to  which  is  added  a  note  ;  "  I  will  not 
affirm  that  this  manual  was  written  by  the  direction  of 
Edward  Seymour,  duke  of  Somerset,  and  protector  of 
England,  upon  his  first  commitment  to  the  Tower  of 
London,  and  that  the  last  five  prayers  were  added  after 
his  second  commitment,  which  ended  in  his  execution. 
But  if  this  were  so,  it  is  easy  to  apprehend  how  it  might 
come  into  the  hands  of  that  noble,  but  unfortunate  lady, 
the  lady  Jane  Grey ;  but  that  this  book  was  in  the  lady 
Jane's  hands,  or  possession,  and  was  also  looked  into  by 
her  husband,  appears  from  three  notes,  written  on  the 
lower  margins." 

The  probability  is,  that  the  book  had  been  borrowed  by 
the  illustrious  sufferers  ;  and  other  materials  not  being  al 
lowed,  was  made  by  them  the  means  of  communicating 
their  last  wishes  and  farewells  to  their  friends.  The  first 
note  is  evidently  addressed  by  lord  Guildford  to  his  father- 
in-law.  "  Your  loving  and  obedient  son  wisheth  unto 
your  grace,  long  life  in  this  world,  with  as  much  joy  and 
comfort  as  ever  I  wished  to  myself;  and  in  the  world  to 
come  joy  everlasting.  Your  most  humble  son  till  his 
death.  G.  DUDDELEY." 

A  few  pages  farther  on,  is  a  note  from  lady  Jane,  ad 
dressed  to  the  duke  of  Suffolk :  "  The  Lord  comfort  your 
grace,  and  that  in  his  word,  wherein  all  his  creatures  only 
are  to  be  comforted.  And  though  it  hath  pleased  God  to 
take  away  two  of  your  children,  yet  think  not,  I  most 
humbly  beseech  your  grace,  that  you  have  lost  them  ;  but 
trust  that  we,  by  leaving  this  mortal  life,  have  won  an  im 
mortal  life.  And  I  for  my  part,  as  I  have  honoured  your 
grace  in  this  life,  will  pray  for  you  in  another  life.  Your 
grace's  most  humble  daughter,  JANE  DUDDELEY." 

Lady  Jane  also  addressed  sir  John  Gage  in  the  follow 
ing  words:  "Forasmuch  as  you  have   desired  so  simple 
a   woman   to  write    in  so    worthy    a  book,  good  master 
•  It  is  now  m  the  British  Museum,  Harl.  Coll.  No.  2342. 


Her  courage  in  the  prospect  of  death.  15 

lieutenant,  therefore  I  shall,  as  a  friend,  desire  you,  and  as 
a  Christian  require  you,  to  call  upon  God  to  incline  your 
heart  to  his  laws,  to  quicken  you  in  his  way,  and  not  to 
take  the  word  of  truth  utterly  out  of  your  mouth.  Live 
still  to  die,  that  by  death  you  may  purchase  eternal  life ; 
and  remember  how  the  end  of  Methusael,  who,  as  we  read 
in  the  scriptures,  was  the  longest  liver  that  ever  was  of  a 
man,  died  at  the  last.  For,  as  the  preacher  saith,  there  is 
a  time  to  be  born  and  a  time  to  die  ;  and  the  day  of  death 
is  better  than  the  day  of  our  birth.  Yours,  as  the  Lord 
knoweth,  as  a  friend.  JANE  DUDDELEY." 

On  the  llth  of  February  she  was,  for  the  most  part, 
occupied  in  religious  exercises  and  meditations,  but  in  the 
course  of  the  evening  she  took  up  a  new  testament  in 
Greek,  "  in  which  after  she  had  read  awhile,  and  closing; 
the  book,  she  found  at  the  end  of  it  some  leaves  of  clean 
paper  unwritten ;  which,"  says  the  author  quoted,  "  as  it 
were  awakening  and  exciting  her  zeal,  to  some  good  and 
charitable  office,  she  took  pen  and  ink,  and  on  these  waste 
leaves  wrote  a  most  learned  and  godly  exhortation  ;  which 
she  had  no  sooner  finished,  than  she  closed  up  the  book, 
and  delivered  it  to  one  of  her  attendants,  mistress  Tylney, 
or  mistress  Ellen,  desiring  her  to  bear  it  to  her  sister,  lady 
Herbert,  as  the  last  token  of  her  love  and  remembrance." 

After  finishing  this  exhortation  to  her  sister,  she  was 
not  permitted  to  remain  in  peace,  but  was  again  assailed 
by  two  bishops  and  two  learned  doctors,  who  held  her  in 
deep  conference  upwards  of  two  hours,  striving  with  all 
their  powers  of  eloquence  and  persuasion  to  induce  her  to 
recant,  and  die  in  the  Romish  faith  ;  in  this,  however, 
they  were,  as  before,  totally  unsuccessful  ;  for  "  her  faith 
being  built  upon  the  rock,  Christ,  was  by  no  worldly  per 
suasion  or  comfort  to  be  either  moved  or  shaken  ;  so  that, 
after  the  expense  of  time,  and  the  loss  of  much  speech, 
they  left  her,  as  they  said,  a  lost  and  forsaken  member; 
but  she,  as  before,  prayed  for  them,  and  with  a  most  cha 
ritable  patience  endured  their  worst  censures." 

The  queen  intended  that  lady  Jane  and  her  husband 
should  suffer  together  on  Tower-hill,  but  the  council,  fearful 
of  the  effect,  her  appearance  might  have  upon  the  people, 
ordered  that  she  should  suffer  within  the  walls  of  the 
Tower.  In  the  morning,  the  lord  Guildford  earnestly  de 
sired  the  officers,  that  he  might  take  his  "last  farewell  of  her ; 
which,  though  they  willingly  gave  permission,  yet  upon 


16  *.ady  Jane  they. 

notice,  she  advised  the  contrary,  assuring-  him  that  such  a 
meeting  would  rather  add  to  his  afflictions  than  increase 
the  quiet  wherewith  they  had  prepared  their  souls  for 
the  stroke  of  death  ;  thai  he  demanded  a  lenitive,  which 
would  put  fire  iuto  the  wound,  and  that  it  was  to  be  feared 
her  presence  would  rather  weaken  than  strengthen  him  ; 
that  he  ought  to  take  courage  fronti  his  reason,  and  derive 
constancy  from  his  own  heart ;  that  if  his  soul  were  not 
firm  and  settled,  she  could  not  settle  it  by  her  eyes,  nor 
confirm  it  by  her  words ;  that  he  should  do  well  to  remit 
this  interview  to  the  other  world  ;  that  there,  indeed,  friend 
ships  were  happy,  and  unions  indissoluble,  and  that  theirs 
would  be  eternal,  if  their  souls  carried  nothing  with  them 
of  terrestrial,  which  might  hinder  them  from  rejoicing.  All 
she  would  do  was  to  give  him  a  farewell  out  of  a  window, 
as  he  parsed  to  the  place  of  his  dissolution,  which  he  suf 
fered  on  the  scaffold  on  Tower-hill  with  much  Christian 
meekness.  His  body  was  then  carried  back  to  the  Tower 
in  a  cart.  It  is  related  that  lady  Jane  was  then  sitting  in 
her  chamber,  but  on  hearing  the  rumbling  of  the  cart  she 
arose  and  went  to  the  window,  though  entreated  by  her 
attendants  not  to  do  so.  She  beheld  his  remains,  and  said, 
"  O  Guildford.  Guildford,  the  anterepast  is  not  so  bitter 
that  you  have  tasted,  and  that  I  shall  soon  taste,  as  to 
make  my  flesh  tremble ;  it  is  nothing  compared  to  the 
feast  that  you  and  I  shall  this  day  partake  of  in  heaven." 

She  then  sat  down  and  wrote  in  her  tablets  three  short 
sentences.  The  first  was  in  Greek,  and  may  be  thus 
translated  ;  "  If  his  slain  body  shall  give  testimony  against 
me  before  men,  his  blessed  soul  shall  render  an  eternal 
proof  of  my  innocence  before  God."  She  here  adverted 
to  her  not  having  desired  the  crown.  The  second  sentence 
was  in  Latin  ;  "  The  justice  of  men  took  away  his  body, 
but  the  divine  mercy  has  saved  his  soul."  The  third  was 
in  English  ;  "  It  my  fault  deserved  punishment,  my  youth 
and  my  imprudence  were  worthy  of  excuse ;  God  and 
posterity  will  show  me  favour." 

About  an  hour  after  she  was  led  to  the  scaffold  within 
the  Tower.  She  was  attended  by  Feckenham,  but  wa» 
observed  not  to  give  much  heed  to  his  discourses,  keeping 
her  eyes  stedfastly  fixed  on  a  book  of  prayers,  which  she 
had  in  her  hand.  After  some  short  recollection,  she  sa 
luted  those  who  were  present  with  a  countenance  perfectly 
composed  ;  then  taking  leave  of  Feckenham,  she  said, 


Her  execution.  17 

••  God  will  abundantly  requite  you,  good  sir,  for  your  huma 
nity  to  me,  though  your  discourses  gave  me  more  uneasi 
ness  than  all  the  terrors  of  my  approaching  death."  She 
exhibited  a  countenance  so  gravely  settled  with  all  modest 
and  comely  resolution,  that  not  the  slightest  trace  of  fear 
or  grief  could  be  observed  in  her  words  or  actions. 

When  she  mounted  upon  the  scaffold,  she  said  to  the 
people  standing  thereabout,  "  Good  people,  I  am  come 
hither  to  die,  and  by  a  law  I  am  condemned  to  the  same. 
The  fact  against  the  queen's  highness  was  unlawful,  and 
the  consenting  thereunto  by  me  ;  but  touching  the  pro 
curement  and  desire  thereof  by  me,  or  on  my  behalf,  I  do 
•wash  my  hands  thereof  in  innocency  before  God,  and  the 
face  of  you  good  Christian  people  this  day  ;"  and  therewith 
she  wrung  her  hands  wherein  she  had  her  book.  Then 
said  she,  "  I  pray  you  all,  good  Christian  people,  to  bear 
me  witness  that  I  die  a  true  Christian  woman,  and  that  I 
do  look  to  be  saved  by  no  other  means,  but  only  by  the 
mercy  of  God  in  the  blood  of  his  only  Son  Jesus  Christ  ; 
and  I  do  confess,  that  when  I  d'd  know  the  word  of  God, 
I  neglected  the  same,  and  loved  myself  and  the  world  ; 
and  therefore  this  plague  and  punishment  is  happily  and 
worthily  happened  unto  me  for  my  sins  ;  and  yet  I  thank 
God  of  his  goodness,  that  he  has  thus  given  me  a  time 
and  respite  to  repent.  And  now,  good  people,  while  I  am 
alive,  I  pray  you  assist  me  with  your  prayers."  Then 
kneeling  down,  she  turned  to  Feckenham,  saying,  Shall  I 
say  this  psalm  ?  and  he  said,  Yea.  Then  said  she  the 
fifty-first  psalm  in  English,  in  most  devout  manner,  to  the 
end  ;  and  then  she  stood  up  and  gave  her  attendant,  mis 
tress  Ellen,  her  gloves  and  handkerchief,  and  her  book  to 
master  Brydges  (Gage  ?)  of  the  Tower,  and  then  she  untied 
her  gown,  and  the  executioner  pressed  upon  her  to  help  her 
offwith  it,  but  she  desiring  him  to  let  her  alone,  turned  to 
wards  her  two  gentlewomen,  who  helped  her  off  therewith, 
also  her  neckerchief,  giving  her  a  fair  handkerchief  to  knit 
about  her  eyes.* 

Then  the  executioner  kneeled  down  and  asked  her  for 
piveness,    whom    she   forgave   most   willingly.     Then  he 
willed  her  to  stand  upon  the  straw,  which  doing  she  sawr 
the  block  ;  then  she  said,  I  pray  you  dispatch  me  quickly. 
Then  she  kneeled  down,  saying,  Will  you  take  it  off  before 

•  Her  gloves  were  sent  to  Bullinger,  as  a  memorial  of  his  beloved 
correspondent.    See  Lit.  Helvet.  Reform,  o.  351. 


18  Lady  Jane.  Grey. 

I  lay  me  down  ?  and  the  executioner  said,  No  madam. 
Then  tied  she  the  handkerchief  about  her  eyes,  and  feeling 
for  the  block,  she  said,  What  shall  I  do  ?  Where  is  it  ?  where 
is  it  ?  One  of  the  standers-by  guiding  her  thereunto,  she 
laid  her  head  upon  the  block,  and  then  stretched  forth  her 
body,  and  said,  Lord,  into  thy  hands  I  commend  my  spirit; 
and  so  finished  her  life,  in  the  year  of  our  Lord  God  1554, 
the  12th  day  of  February. 

It  was  long  after  called  black  Monday,  a«?  being  the 
commencement  of  a  week  in  which  forty-seven  persons 
were  executed,  and  some  of  them  quartered  alive,  in  the 
streets  of  London  !  This  excessive  severity  excited  gene 
ral  indignation,  and  Knox  in  his  bold  and  courageous 
manner  observed,  "  I  find  that  Jezebel,  that  cursed  idola 
tress,  caused  the  blood  of  the  prophets  to  be  shed,  and 
Naboth  to  be  martyred  unjustly,  for  his  own  vineyard. 
But  I  think  she  never  erected  half  so  many  gallows  in  all 
Israel  as  Mary  hath  done  in  London  alone."  Bishop 
Gardiner  had  publicly  advised  the  queen  to  proceed  rigor 
ously,  in  a  sermon  he  preached  before  her  on  the  preced 
ing  Sunday. 

Such  was  the  life  and  death  of  lady  Jane  Grey.  It 
affords  a  pleasing  proof  that  the  doctrines  of  the  gospel 
can  support  in  the  time  of  trial,  and  the  hour  of  death. 
These  doctrines  were  set  forth  in  the  English  reformation. 
Although  not  condemned  as  a  heretic,  she  was  a  pro- 
testant,  a  follower  of  Christ,  and  a  martyr  to  the  cause  of 
truth.  As  such,  "  the  precious  remains  of  lady  Jane 
Grey"  claim  a  place  among  the  writings  of  the  British 
Reformers.  The  principal  pieces  appeared  in  a  printed 
form  within  a  few  months  of  her  decease.  They  were  also 
inserted  by  Fox  in  his  Acts  and  monuments.  The  letter  to 
queen  Mary  is  an  important  document  respecting  the 
British  Reformers,  as  the  contents  plainly  show  that  the 
proceedings  which  led  to  lady  Jane's  brief  pageant  of 
royalty,  originated  entirely  from  the  political  motives  of  hei 
relatives,  and  that  none  of  the  protestant  clergy  were  acti?o 
in  devising  or  promoting  those  measures. 


Her  communication  with  Ffckenham  19 

The  communication  had  between  lady  Jane  Grey  and  Dr. 
Feckenham,  abbot  of  Westminster. 

Feckenham.  Madam,  I  lament  your  heavy  case,  and  yet 
I  doubt  not  but  that  you  bear  this  sorrow  of  yours  with  a 
constant  and  patient  mind. 

Jane.  You  are  welcome  unto  me,  sir.  if  your  coming  be 
to  give  Christian  exhortation.  And  as  for  my  heavy  case, 
I  thank  God,  I  do  so  little  lament  it,  that  rather  I  account 
the  same  for  a  more  manifest  declaration  of  God's  favour 
towards  me,  than  ever  he  showed  me  at  any  time  before 
And  therefore  there  is  no  cause  why  either  you  or  others, 
who  bear  me  good  will,  should  lament  or  be  grieved  with 
my  case,  being  a  thing  so  profitable  for  my  soul's  health. 

F.  I  am  here  come  to  you  at  this  present,  sent  from  the 
queen  and  her  council,  to  instruct  you  in  the  true  doctrine 
of  the  right  faith,  although  I  have  so  great  confidence  in 
you,  that  I  shall  have,  I  trust,  little  need  to  travail  with 
you  much  therein. 

J.  I  heartily  thank  the  queen's  highness,  who  is  not 
unmindful  of  her  humble  subject ;  and  I  hope  likewise 
that  you  no  less  will  do  your  duty  therein,  both  truly  and 
faithfully,  according  to  that  you  were  sent  for. 

F.  What  is  then  required  of  a  Christian  ? 

J.  That  he  should  believe  in  God  the  Father,  in  God 
the  Son,  and  in  God  the  Holy  Ghost,  three  persons  one  God. 

F.  Is  there  nothing  else  to  be  required  or  looked  for  in 
a  Christian,  but  to  believe  in  him? 

J.  Yes;  we  must  also  love  him  with  all  our  heart,  with 
all  our  soul,  and  with  all  our  mind,  and  our  neighbour  as 
ourself. 

F.  Why,  then  faith  only  justifies  not,  or  saves  not. 

J.  Yes,  verily,  faith,  as  Paul  saith,  only  justifieth. 

F.  Why,  St.  Paul  saith,  If  I  have  all  faith,  without  love, 
it  is  nothing. 

J.  True  it  is ;  for  how  can  I  love  him  whom  I  trust  not  ? 
or  how  can  I  trust  him  whom  I  love  not?  Faith  and  love 
go  both  together,  and  that  love  is  comprehended  in  faith. 

F.   How  shall  we  love  our  neighbour  ? 

J".  To  love  our  neighbour  is  to  teed  the  hungry,  to  clothe 
the  naked,  and  givetirink  to  the  thirsty,  and  to  do  to  him 
as  we  would  be  done  to. 

F.  Why,  then  it  is  necessary  unto  salvation  to  do  good 
works  also  ;  it  is  not  sufficient  only  to  believe. 


f  0  Lady  Jane  Grey. 

J.  I  deny  (hat,  and  I  affirm  that  faith  only  savetli ;  but 
it  is  meet  for  a  Christian  to  do  good  works,  in  token  that 
he  follows  the  steps  of  his  Master,  Christ,  yet  may  we  not 
say  that  they  profit  to  our  salvation;  for  when  we  have 
done  all,  we  are  unprofitable  servants,  and  faith  only  iu 
Christ's  blood  saves  us. 

F.  How  many  sacraments  are  there? 

J.  Two — the  one,  the  sacrament  of  baptism ;  and  the 
other,  the  sacrament  of  the  Lord's  supper. 
F.  No ;  there  are  seven. 
J.  By  what  scripture  find  you  that  ? 
F.  Well,  we  will  talk  of  that  hereafter.     But  what  is 
the  signification  of  your  two  sacraments  ? 

J.  By  the  sacrament  of  baptism,  I  am  washed  with 
water,  and  regenerated  by  the  Spirit,*  and  that  washing  is 
a  token  to  me  that  I  am  the  child  of  God.  The  sacrament 
of  the  Lord's  supper  offered  unto  me,  is  a  sure  seal  and  tes 
timony  that  I  am  by  the  blood  of  Christ,  which  he  shed  for 
me  on  the  cross,  made  partaker  of  the  everlasting  kingdom. 
F.  Why,  what  do  you  receive  in  that  sacrament?  Do 
you  not  receive  the  very  body  and  blood  of  Christ  ? 

J.  No,  surely  ;  I  do  not  so  believe.  I  think  that  at  that 
supper  I  neither  receive  flesh  nor  blood,  but  only  bread  and 
wine,  which  bread,  when  it  is  broken,  and  the  wine,  when 
it  is  drunken,  puts  me  in  mind  how  that  for  my  sins  the 
body  of  Christ  was  broken,  and  his  blood  shed  on  the 
cross  ;  and  with  that  bread  and  wine  I  receive  the  benefits 
that  come  by  the  breaking  of  his  body,  and  shedding  of  his 
blood  on  the  cross  for  my  sins. 

F.  Why,  does  not  Christ  speak  these  words,  Take,  eat, 
this  is  my  body  ?  Require  you  plainer  words  ?  does  he  not 
say  it  is  his  body  ? 

J.  I  grant  he  saith  so  ;  and  so  he  saith,  I  am  the  vine, 
I  am  the  door ;  but  he  is  never  the  more  for  that  a  door 
nor  a  vine.  Does  not  St.  Paul  say,  He  calleth  those  things 
that  are  not,  as  though  they  were  ?  (Rom.  iv.)  God  for 
bid  that  I  should  say  that  I  eat  the  very  natural  body  and 
blood  of  Christ ;  for  then  either  I  should  pluck  away  my 
redemption,  or  else  there  were  two  bodies  or  two  Christs, 
or  twelve  bodies,  when  his  disciples  did  eat  his  body,  and 
it  suffered  not  till  the  next  day.  So  finally  one  body  was 
tormented  on  the  cross  ;  and  if  they  did  eat  another  body, 
then  had  he  two  bodies ;  or,  if  his  body  were  eaten,  then 

•  The  latter  part  of  this  communication  bas  been  corrected  from 
tie  Hurl.  MS.  425  in  the  British  Museum. 


Her  communication  with  Feckenkam  21 

H  was  not  broken  upon  the  cross.     Or,  if  it  were  Iroken 
upon  the  cross,  it  was  not  eaten  of  his  disciples. 

F.  Why,  is  it  not  as  possible  that  Christ  by  his  power  could 
make  his  body  both  to  be  eaten  and  broken,  as  to  be  born 
of  a  virgin,  as  to  walk  upon  the  sea,  having  a  body,  and 
other  such-like  miracles  as  he  wrought  by  his  power  only  ? 

J.  Yes,  verily ;  if  God  would  have  done  at  his  supper 
any  miracle,  he  might  have  done  so ;  but  I  say,  that  he 
minded  to  work  no  miracle,  but  only  to  break  his  body, 
and  to  shed  his  blood  on  the  cross,  for  our  sins.  But  I  pray 
you  answer  me  to  this  one  question,  Where  was  Christ 
when  he  said,  Take,  eat,  this  is  my  body  ?  was  he  not  at 
the  table  when  he  said  so  ?  he  was  at  that  time  alive,  and 
suffered  not  till  the  next  day.  What  took  he  but  bread? 
what  brake  he  but  bread  ?  and  what  gave  he  but  bread  ? 
Yea,  what  he  took,  that  he  brake ;  and  look  what  he  brake, 
he  gave ;  yea,  and  what  he  gave,  he  did  eat :  and  yet  all 
this  while  he  himself  was  alive,  and  at  supper  before  his 
disciples,  or  else  they  were  deceived. 

F.  You  ground  your  faith  upon  such  authors  as  say  and 
unsay,  both  with  a  breath,  and  not  upon  the  church,  to  whom 
you  ought  to  give  credit. 

J.  No,  I  ground  my  faith  upon  God's  word,  and  not 
upon  the  church ;  for  if  the  church  be  a  good  church,  the 
faith  of  the  church  must  be  tried  by  God's  word,  and  not 
God's  word  by  the  church,  nor  yet  my  faith.  Shall  I  be 
lieve  the  church  because  of  antiquity,  or  shall  I  give  credit 
to  the  church  that  takes  away  from  me  the  one  half  of  the 
Lord's  supper,  and  will  suffer  no  layman  to  receive  it  in  both 
kinds  ?  But  surely  I  think  if  they  deny  it  to  us,  then  deny 
they  to  us  part  of  our  salvation.  And  I  say,  that  it  is  an 
evil  church,  and  not  the  spouse  of  Christ,  but  the  spouse 
of  the  devil,  that  alters  the  Lord's  supper,  and  both  takes 
from  it,  and  adds  to  it.  To  that  church,  say  I,  God  will 
add  plagues,  and  from  that  church  will  he  take  their  part 
out  of  the  book  of  life.  Do  they  learn  that  of  St.  Paul, 
when  he  ministered  to  the  Corinthians  in  both  kinds? 
Shall  I  believe  this  church  ?  God  forbid  ! 

F.  That  was  done  for  a  good  intent  of  the  church,  to 
avoid  a  heresy  that  sprung  upon  it. 

/.  Why,  shall  the  church  alter  God's  will  and  ordinance  for 
good  intent  ?  How  did  king  Saul  ?  The  Lord  God  forbid.* 

•  The  Harl.  MS.  425  ends  thus— "With  these  and  such  like  he  would 
bare  had  me  lean  to  the  church,  but  it  would  not  be.  There  were  man  jr 
•ther  things  whereof  we  reasoned,  but  these  are  the  chief  points,  &«. 


22  Lady  Jane  Grey. 

To  this  M.  Feckenham  gave  me  a  long,  tedious,  yet 
eloquent  reply,  using  many  strong  and  logical  persuasions 
to  compel  me  to  lean  to  their  church ;  but  my  faith  had 
armed  my  resolution  to  withstand  any  assault  that  words 
could  then  use  against  me.  Of  many  other  articles  of  re 
ligion  we  reasoned,  but  these  formerly  rehearsed  were  the 
chief,  and  most  effectual. 

JANE  DUDLEY. 

After  this,  Feekenham  took  his  leave,  saying,  that  fie 
was  sorry  for  her;  for  I  am  sure,  quoth  he,  that  we  two 
shall  never  meet. 

True  it  is,  said  the  lady  Jane,  that  we  shall  never  meet, 
except  God  turn  your  heart ;  for  I  am  assured,  unless  you 
repent,  and  turn  to  God,  you  are  in  an  evil  case ;  and  I 
pray  God,  in  the  bowels  of  his  mercy,  to  send  you  his  Holy 
Spirit,  for  he  hath  given  you  his  great  gift  of  utterance,  if 
it  pleased  him  also  to  open  the  eyes  of  your  heart. 


LETTER  I. 

Jane  Grey  to  Henry  Bullinger* 

MOST  LEARNED  SIR, — I  give  you  never  ceasing  thanks, 
and  will  continue  to  do  so  while  I  live.  I  never  can  say  that 
I  have  done  so  enough ;  for  it  does  not  appear  that  I  can 
ever  return  your  great  kindnesses — unless  you  may  per 
haps  consider  me  to  thank  you,  while  I  bear  them  in  mind. 
And  there  is  sufficient  cause  ;  for  I  receive  letters  from  you 
most  ably  and  excellently  written,  which  indeed  are  most  ac 
ceptable  to  me,  because  you,  at  so  great  a  distance,  and  in 
your  advanced  age,  laying  aside  more  important  affairs,  have 
condescended  to  write  to  me  who  arn  unworthy  to  receive 
letters  from  one  so  learned ;  and  also  because  your  writ 
ings  afford  no  common  pleasure,  but  teach,  warn,  and 
instruct,  in  what  is  pious  and  holy.  Especially  they  point 
out  those  things  which  are  best  suited  to  my  age,  sex,  and 
the  rank  of  our  family.  In  these,  as  in  all  the  writings 
which  you  have  set  forth  for  the  especial  benefit  of  the 

•  Written  at  the  age  of  fourteen.  The  autographs  of  this  and  the 
two  following  letters  were  preserved  in  the  public  library  at  Zurich. 
The  two  first  were  printed  by  Hottinger  in  his  Hist.  Eccles.  p.  IT. 
They  are  all  included  in  the  Ep.  ab  Ecc.  Helv.  Ref.  Tiguri,  1742.  'lb* 
originals  are  in  Latin. 


Letter  to  Henry  Buttinger.  23 

Christian  public,  not  only  your  learning  appears,  but  also 
it  is  evident  that  you  are  a  prudent  and  pious  adviser; 
who  savour  only  of  that  which  is  good,  who  think  of  nothing 
but  what  pertains  to  God,  who  command  nothing-  but 
what  is  useful,  and  produce  nothing  but  what  is  right,  kind, 
and  worthy  of  a  father  so  much  to  be  respected. 

Happy  indeed  am  I  to  have  such  a  friend  and  prudent 
adviser,  (as  Solomon  has  said,  in  the  multitude  of  coun 
sellors  there  is  safety*)  and  that  I  am  so  intimate,  and  in 
such  strict  friendship  with  so  pious  a  divine  ;  one  who  is  a 
valiant  contender  for  the  truth.  Deeply  indeed  am  I  in 
debted  to  God,  and  especially  that  since  he  has  bereaved 
me  of  the  pious  Bucer,  t  that  learned  man  and  holy  father, 
who  always,  and  by  all  means,  was  ready  to  impart  what 
ever  was  needful  to  direct  and  form  my  conduct,  who  led 
me  forward  in  all  probity,  piety,  and  sound  learning,  ex 
citing  me  by  the  application  of  his  best  counsels — I  am 
deeply  indebted,  I  say,  that  He  has  given  you  to  me  in  the 
place  of  Bucer.  You  will,  I  trust,  continue  to  urge  me  for 
ward  as  you  have  begun,  for  I  am  inclined  to  linger  and  de 
lay.  Nothing  more  to  be  desired  could  have  befallen  me,  than 
that  I  should  be  considered  worthy  to  receive  the  letters 
and  salutary  counsels  of  such  honoured  men,  whose  virtues 
cannot  be  too  highly  spoken  of,  and  that  the  same  advan 
tage  has  befallen  me  as  Blesilla,  1'aulla,  and  Eustachium, 
whom  St.  Jerome  taught,  as  it  is  said,  and  led  to  the  know 
ledge  of  divine  truths  by  his  discourses ;  such  also  as  was 
enjoyed  by  that  woman  in  ancient  times,  to  whom  St.  John 
wrote  his  hortative  and  pious  epistle  ;  or  such  as  the  mother 
of  Severus  enjoyed,  who  availed  herself  of  the  counsels  of 
Origen,  and  followed  his  admonitions  ;  none  of  whom 
sought  to  acquire  for  themselves  praise  and  advantages 
from  personal  beauty,  noble  connections,  or  wealth,  but 
rather  derived  glory  and  happiness  from  the  counsels  of 
those  wise  men ;  so  that  persons  conspicuous  for  singular 
erudition  and  exalted  piety,  did  not  disdain  to  lead  them, 
jis  it  were  by  the  hand,  to  whatever  is  excellent,  and  to 
supply  whatever  might  best  promote  their  eternal  salvation, 
and  the  happiness  of  their  lives.  Again  and  again  would 
1  entreat  you  to  do  the  same  for  me,  since  you  are  riot 
to  be  accounted  the  least  among  them,  for  learning,  ability. 
or  piety. 

•  Prov.  xi.  14.  Lady  Jane  quotes  the  original  Hebrew, 
t  Bucer  died  at  Cambridge  in  February,  1551. 


24  Lady  Jane  Grey. 

I,  who  so  boldly  make  this  request,  must  appear  to  you 
too  forward,  but  if  you  will  consider  the  cause,  namely, 
that  I  seek  to  derive  from  your  kindness  supplies  which 
may  avail  to  form  my  conduct,  and  tend  to  maintain  my 
faith  in  Christ  my  Saviour,  your  kindness  will  neither  per 
mit,  nor  will  your  wisdom  incline  you  to  consider  what  I 
do  as  deserving  of  censure. 

I  often,  as  it  were,  gather  sweet  flowers  in  a  pleasant 
garden,  from  that  work  so  replete  with  real  and  sincere 
religion  which  you  lately  sent  to  my  father  and  myself.* 
My  father  also,  when  his  important  affairs  permit,  employs 
himself  in  diligently  perusing  the  contents.  We  ought  in 
deed  to  give  continual  thanks  to  you,  and  to  God  for  you, 
that  we  both  derive  fruit  from  thence.  We  can  hardly 
think  it  right  that  we  should  receive  with  unthankful  hearts 
so  many  and  such  great  gifts  from  you,  and  many  others 
like  you,  whom  Germany  has  produced.  For  we  mortals,  in 
our  dealings  with  fellow-mortals,  are  accustomed,  as  is 
equitable,  to  requite  kindnesses  by  kindnesses,  and  to 
prove  ourselves  mindful  of  those  who  bestow  benefits  upon 
us.  How  much  the  more  then  ought  we  to  manifest 
our  sense  of  the  divine  goodness,  since  we  cannot  make 
any  return,  but  can  only  receive  with  gratitude  what  God 
bestows,  and  express  heartfelt  thanks  for  the  same. 

I  now  come  to  notice  the  praises  which  your  letters  con 
tain — as  I  cannot  consider  them  my  due,  so  neither  ought  I 
to  acknowledge  them.  Whatever  the  divine  goodness  has 
bestowed  upon  me,  I  would  attribute  entirely  to  the  real 
source,  to  the  great  and  only  Author  of  all  that  I  possess 
which  has  any  appearance  of  good.  Pray  to  Him  in  my  name 
continually,  that  he  may  so  guide  me  in  all  my  ways,  that  I 
may  not  be  found  acting  unworthy  of  his  great  kindness. 

My  father  intended  to  write,  that  he  might  thank  you 
for  your  noble  labours,  and  the  kind  manner  in  which  you 
have  inscribed  a  decade  of  your  sermons  to  him,  thus 
publishing  them  under  his  auspices,  but  he  has  been  called 
to  a  remote  part  of  the  country  by  the  king's  affairs.  He  will, 
however,  write  to  you  as  soon  as  his  public  occupations 
allow.  In  conclusion,  you  will  still  farther  increase  my 
obligations  to  you,  if  you  will  point  out  to  me,  as  I  am  now 
beginning  to  learn  Hebrew,  the  method  whereby  I  may 
pursue  that  course  of  study  to  the  greatest  advantage. 

Farewell,  thou  ornament  of  the  Christian  church,  and 
•  Bulliuger'a  Decade*,  or  Sermon*. 


Letter  to  Henry  Bullinger  2i 

may  God  'ong  preserve  thee  a  surviver  to  us  and  to  his 
church. 

Your  most  devoted,         JANE  GREY. 


LETTER  II. 

Jane  Grey  to  Henry  Bullinger.* 

I  CA.NNOT  allow  myself,  without  great  ingratitude,  to 
seem  unmindful  of  my  duty,  and  unworthy  of  your  favours, 
most  learned  sir;  but  must,  on  all  occasions,  return  you.  my 
best  thanks  for  your  services,  which  have  been  very  many. 
Yet  assuredly  I  do  it  with  humiliation,  because  the  in 
timate  friendship  which  you  wish  me  to  share  with  you, 
and  so  many  benefits  conferred  by  you  on  one  wholly  un 
deserving  of  them,  seem  to  call  for  more  than  thanks ;  nor 
can  I  satisfactorily  discharge  my  obligation  by  so  inade 
quate  a  return  as  words. 

It  distresses  me  not  a  little  when  I  now  consider  how 
unfit  I  am  to  indite  a  letter  that  is  to  be  presented  to  so  great 
a  man.  For  certainly  I  neither  should  desire,  nor  venture 
to  disturb  your  seriousness  with  my  weak  and  childish 
trifles,  nor  to  offend  your  eloquence  by  such  barbarisms, 
did  I  not  know  that  I  could  no  otherwise  gratify  you,  or 
had  I  any  doubt  of  your  accustomed  and  well  experienced 
kindness  towards  me. 

Now  concerning  the  letter  which  I  received  last  from  you, 
accept  the  following.  After  that  I  had  read  it  once  and 
again,  for  once  reading  did  not  seem  sufficient,  I  seemed 
to  have  derived  as  much  profit  from  your  excellent  and 
truly  pious  precepts  as  I  had  with  difficulty  attained  from 
the  daily  study  of  the  best  authors.  You  persuade  me  to 
embrace  the  true  and  pure  faith  in  Christ  my  Saviour.  I 
will  strive  to  satisfy  you  in  this  particular,  as  God  shall 
enable  me  ;  but  I  acknowledge  it  to  be  the  gift  of  God, 
and  therefore  ought  to  promise  only  as  the  Lord  shall  im 
part.  Yet  I  will  not  cease  to  pray,  with  the  apostles, 
that  He  would  daily  increase  this  to  me  by  his  grace.  To 
this,  God  helping  me,  I  will  also  add,  as  you  enjoin,  purity 
of  life,  as  far  as  my,  alas  !  too  feeble  strength  can  attain 
thereto.  I  entreat  in  the  mean  time  that  you,  of  your  Christian 
affection,  would  daily  make  mention  of  me  in  your  prayers. 

*  "Written  in  her  fifteenth  -vi-ar 
GREY.  0 


26  Lady  June  Grey. 

1  will  enter  upon  the  study  of  the  Hebrew  language  in  that 
method  which  you  so  clearly  direct. 

Farewell ;  and  may  God  protect  you  in  the  engagemea'; 
which  you  have  taken  upon  you,  and  eternally  prosper 
you.  1552. 

Yours,  most  ready  to  every  pious  duty, 

JANE  GREY. 


LETTER  III. 

Jane  Grey  to  Henry  Bullinger.* 

MOST  LEARNED  SIR, — The  late  recollection  of  a  duty  ought 
not  to  be  blamed,  if  it  has  not  been  omitted  through 
negligence.  For  I  am  far  distant;  opportunities  for 
sending  letters  are  few ;  and  it  is  late  before  I  hear  of 
them.  But  now,  since  I  have  that  messenger,  by  whose 
means  my  letters  are  usually  delivered  to  you,  and  yours 
to  me,  I  ought  not  to  be  wanting  in  my  duty ;  but  should 
endeavour  with  the  utmost  diligence,  by  writing  to  you,  to 
return  thanks  in  the  best  manner,  in  words  and  in  deed. 
For  so  great  is  your  reputation  with  all,  such  is  your 
seriousness,  as  1  hear,  in  preaching,  and  such  your  up 
rightness  of  life,  as  they  who  are  acquainted  with  you 
report,  that  foreign  and  distant  nations,  as  well  as  the 
country  in  which  you  dwell,  are  excited,  not  merely  by 
your  words,  but  also  by  your  example,  to  lead  good  and 
happy  lives.  For  you  are  not  only,  as  James  hath  it,  a 
diligent  herald  and  preacher  of  the  gospel,  and  of  the 
sacred  precepts  of  God,  but  also  a  true  "  doer"  and  per 
former  thereof;  holding  forth  in  your  life  those  things 
which  you  command  and  teach  ;  by  no  means  "  deceiving 
your  own  self."  Nor  are  you  "  like  unto  those  who  be 
hold  their  natural  face  in  a  glass,"  and  having  gone  away, 
"  straightway  forget"  what  was  the  appearance  thereof: 
you  both  preach  true  and  sound  doctrine,  and  by  your 
manner  of  life  are  an  example  and  pattern  to  others,  to 
follow  that  which  you  teach  and  perform. 

But  why  do  I  write  these  things  to  jou,  when  such  b  my 
unskilfulness  as  to  be  unable  either  worthily  to  commend 
your  piety,  or  to  speak  in  adequate  terms  of  your  holiness 
of  life,  nor  can  1  set  forth  your  doctrines  as  they  ought  to 

*  Written  about  tbe  tima  of  '>»    nmrriaua 


Letter  to  Henry  Bullinger*  27 

be  regarded  and  admired.  To  speak  of  you  as  the  truth 
demands,  I  had  need  of  the  powers  of  Demosthenes  or 
Cicero,  for  your  merits  require  a  space  of  time,  readi 
ness  of  powers,  and  ability  of  speech  to  set  them  forth, 
which  a  child  cannot  possess.  For  as  it  would  appear. 
God  has  looked  upon  you  with  such  complacency  as  to  fit 
you  for  usefulness  in  this  world,  and  for  a  place  in  his 
kingdom  hereafter.  In  the  prison  of  this  life  you  pass 
your  earthly  course  as  dead  to  the  world,  even  while  you 
live.  And  you  not  only  live  first  to  Christ,  without  whom 
there  can  be  no  life,  and  afterwards  to  yourself,  but  you  also 
live  for  many  others,  whom  you  earnestly  endeavour,  by 
the  will  of  God,  to  lead  on  to  that  irnmortaiity,  which  you 
will  attain  when  departed  from  this  world.  [  will  not  cease 
to  implore  of  almighty  God,  the  author  and  giver  of  all 
good  things,  that  your  pious  labours  may  be  effectual. 
Nor  will  I  cease  to  plead  that  you  may  be  long  continued 
in  this  life. 

These  things  I  have  written  to  you  with  more  boldness 
than  prudence,  but  you  have  rendered  me  such  service,  by 
kindly  writing  to  me  when  unknown  to  you,  assisting  me 
with  what  was  needful  to  adorn  my  mind,  and  to  improve 
my  judgment,  that  I  should  be  justly  chargeable  with 
neglect,  and  forgetful  of  my  duty,  if  I  did  not,  in  every 
way,  show  myself  mindful  of  your  worth. 

Moreover,  I  hope  that  you  will  pardon  this  my  unfemi- 
nine  boldness,  who,  though  a  young  girl,  thus  address  a 
man,  and,  although  ignorant,  presume  to  write  to  one  so 
learned.  Forgive  also  my  rashness  in  thus  disturbing  you 
with  my  trifles,  frivolities,  and  childish  scribbling,  while 
engaged  in  matters  of  importance, — which  pardon,  if  I 
obtain,  I  shall  consider  myself  deeply  indebted  to  your 
goodness.  But  if  I  have  offended  in  this  matter,  it  is  to  be 
ascribed  to  rny  regard  for  you  rather  than  to  that  forward 
ness  which  never  should  be  manifested  by  our  sex,  or  to 
that  rashness  which  contends  against  better  judgment. 
For  when  I  read  your  works,  or  think  of  you,  my  perception 
is  so  overcome  by  your  attainments  that  I  do  not  so  much 
consider  what  is  suitable  to  myself  as  what  is  due  to  you. 

My  mind  is  indeed  involved  in  many  hesitations  when 
I  consider  my  youth,  my  sex,  and  scanty  measure  of  learn 
ing,  or  rather  my  imbecility,  each  of  which  alone,  and 
much  more  when  considered  together,  would  deter  me 
from  writing.  But,  on  the  other  hand,  when  I  contemplate 


28  Lady  Jane  Gity. 

your  virtues,  your  celebrity,  and  the  kindness  you  have 
shown  towards  me,  the  higher  consideration  yields  to  the 
inferior — namely,  what  is  becoming  from  me  towards 
you  ;  and  what  is  due  to  you,  prevails  above  every  other 
consideration. 

Be  pleased  to  salute  in  my  name  that  illustrious  and 
learned  man,  Bibliander,  so  much  signalized  for  erudition 
and  piety,  although  he  is  a  stranger  to  me.  For  I  hear  in 
our  country  such  a  report  of  his  learning,  and  understand 
that  his  name  is  so  noted  every  where  for  the  singular 
gifts  bestowed  upon  him  by  God,  that,  although  I  have 
attained  but  little  knowledge,  1  am  compelled  to  admire 
the  piety  and  sincerity  of  this  divinely  commissioned  man. 
And  I  pray  that  such  pillars  of  the  church  may  long  pros 
per  and  be  continued.  I  shall  not  cease  my  best  wishes 
for  you,  thanking  you  for  the  kindness  shown  to  me,  and 
offering  my  fervent  desires  for  your  welfare  so  long  as  my 
life  shall  be  spared. 

Farewell,  learned  sir, 
Your  most  devoted,         JANE  GREY. 


LETTER  IV. 

From  Lady  Jane  Grey  to  Queen  Mary. 

(Written  in  August,  1553.*) 
Mv  fault  is  so  great,   that  but  for  the  goodness  and 

•  This  letter  is  printed  by  Pollini,  in  his  "  Ecclesiastical  history  of 
the  English  revolution,"  written  in  Italian,  and  printed  at  Rome  in 
1594.  He  states  that  the  lady  Jane  was  compelled  by  her  relations  to 
assume  the  crown,  as  she  explained  in  a  letter  written  to  queen  Mary 
in  August,  1553,  a  copy  of  which  had  come  to  his  hands  by  means  of 
a  person  worthy  of  credit,  who  at  that  time  procured  a  copy  of  it  in 
London.  He  does  not  mention  in  what  language  the  letter  was  written, 
but  it  seems  from  internal  evidence  to  have  been  written  in  Italian, 
in  which  language  both  lady  Jane  and  queen  Mary  were  well  skilled  ; 
it  therefore  appears  here  under  the  disadvantage  of  a  translation.  The 
Rev.  H.  Soames,  who  has  printed  the  greater  part  of  the  letter 
in  Italian,  observes,  that  "  The  student  of  English  history  is  much 
obliged  to  Pollini  for  the  preservation  of  this  interesting  letter 
which  bears  every  mark  of  genuineness.  In  general,  however,  Polling 
work  is  worthless." 

It  is  a  valuable  document,  the  contents  are  supported  by  other  te» 
timonies.     It  is  inserted  here  as  a  strong  proof,  if  any  were  wantinj, 
that  the  brief  pageant  of  lady  Jane  Grey  was  entirely  a  politica. 
device  of  Northumberland  and  his  adherents,  and  that  it  was  not 
planned  or  carried  into  effect  by  the  real  leaders  of  the  Reformation, 
Cranmer  and  his  associates,  who  are  not  even  mentioned  by  the  un 
happy  victim  of  ambitio 


Lflf«t.  (o  Queen  Mary.  29 

clemency  of  the  queen,  I  could  have  no  hcfrpe  in  asking 
forgiveness,  nor  that  I  should  find  pardon.  For  I  have 
given  ear  to  those  who  at  that  time  appeared  to  be  wise, 
not  only  to  me,  but  also  to  a  great  part  of  this  realm  ;  but 
they  have  made  known  the  contrary,  as  at  present  is  seen, 
not  only  to  my  great  hurt  and  to  their  own,  but  by  the 
common  disgrace  and  blame  of  all  men — they  having  with 
such  shameful  boldness  made  so  dishonourable  an  attempt 
to  give  to  another  what  was  not  their  own  to  bestow, 
neither  did  it  become  me  to  accept ;  rightly  and  justly  then 
do  I  blush  and  am  ashamed,  while  I  ask  pardon  for  such  a 
crime.  Nevertheless  I  trust  in  God,  that  as  at  this  time 
I  know  and  confess  my  lack  of  wisdom,  for  which  I  k_  :- 
serve  heavy  punishment,  unless  the  great  mercy  of  yonr 
highness  prevent,  so  likewise,  from  many  tokens  I  have 
hope  of  your  great  clemency,  knowing  that  the  error 
charged  upon  me  was  not  wholly  my  own.  My  crime  is 
great,  and  I  confess  it  to  be  so,  nevertheless,  I  am  ac 
counted  more  guilty  than  in  truth  I  am.  For  although 
I  took  upon  me  that  of  which  T  was  unworthy,  yet  no  one 
can  say  that  I  ever  sought  to  obtain  it  for  myself,  nor  ever 
solaced  myself  therein,  nor  accepted  of  it  willingly. 

For  when  it  was  publicly  reported  that  there  was  no 
longer  any  hope  of  the  king's  life,  as  the  duchess  of  Nor 
thumberland  before  had  promised  that  I  should  remain  in 
the  house  with  my  mother,  so  having  soon  after  learned 
this  from  her  husband  who  first  told  it  to  me,  she  was  no 
longer  willing  that  I  should  leave  my  house,  saying  that 
if  God  willed  to  call  the  king  to  his  mercy,  and  there  was 
at  that  time  no  hope  of  his  life,  it  would  be  needful  for  me 
to  go  immediately  to  the  Tower,  since  his  majesty  had 
made  me  heir  of  his  kingdom.  Which  being  thus  sud 
denly  told  unto  me,  I  was  greatly  moved  ;  it  disturbed  my 
mind,  and  after  some  time  it  oppressed  me  still  more. 

But  notwithstanding,  I  gave  little  heed  to  these  words, 
and  did  not  delay  going  from  my   mother.     So  that  the 
duchess  of  Northumberland  was  much  displeased  with  me 
and  with  the  duchess  my  mother,  saying  that  if  she  had  re 
solved  to  keep  me  in  the  house,  she  had  also  kept  her  son 
with  whom  she  thought   I  would  assuredly   have   gone. 
She  continued  to  be  much  displeased  with  me.     In  truth 
I  remained  in  her  house  two  or  three  nights,  but  at  length 
obtained  leave  to  go  to  Chelsea  for  my  recreation.     While 
there,  shortly  after,  although  unwell,  I  was  summoned  by 


80  Lady  Jane  Grey. 

the  council,  who  pave  me  to  understand  that  I  must  go  the 
same  night  to  Sion,  to  receive  that  which  had  been  ordered 
respecting  me  by  the  king. 

The  person  by  whom  this  news  was  brought  unto  me 
was  the  lady  Sidney,  my  sister-in-law,  daughter  of  the 
duchess  of  Northumberland  ;  she  told  me  with  seriousness 
more  than  common,  that  it  was  needful  I  should  go  with 
her,  and  I  did  so.  When  we  arrived,  we  found  no  one ; 
but  shortly  after,  there  came  the  duke  of  Northumberland, 
the  marquess  of  Northampton,  the  earls  of  Arundel,  Hun 
tingdon,  and  Pembroke,  who,  with  unaccustomed  kindness 
and  condescension,  did  me  such  reverence  as  was  not 
fitting  to  my  state,  for  they  knelt  before  me,  and  in  many 
other  ways  made  semblance  to  honour  me.  They  also 
acknowledged  me  as  their  sovereign  mistress,  so  that  they 
caused  me  extreme  confusion.  After  a  time  they  brought 
to  me  the  duchess  Frances  my  mother,  the  duchess  of 
Northumberland,  and  the  marchioness  of  Northampton. 
The  duke  of  Northumberland,  as  president  of  the  council, 
then  made  known  the  death  of  king  Edward,  showing 
what  cause  we  had  to  rejoice  for  his  virtuous  and  praise 
worthy  life,  and  also  for  his  joyful  departure.  He  further 
more  took  comfort  to  himself,  and  to  all  present,  by 
praising  much  the  goodness  and  wisdom  of  his  late  high 
ness,  for  the  great  care  he  had  manifested  in  the  last  hours 
of  his  life  touching  his  kingdom,  having  prayed  to  God  to 
defend  it  from  the  popish  faith,  and  to  deliver  it  from  the 
rule  of  his  evil  sisters.  He  then  said  that  his  majesty 
had  well  weighed  an  act  of  parliament,  wherein  it  was 
formerly  enacted*  that  whosoever  should  acknowledge  the 
lady  Mary,  that  is,  your  highness,  or  the  lady  Elizabeth, 
and  take  them  for  rightful  heirs  to  the  crown  of  England, 
should  be  held  for  traitors,  one  of  them  having  formerly 
been  disobedient  to  her  father  Henry  the  eighth,  and  to 
himself,  touching  the  truth  of  religion,  and  declared  ene 
mies  of  the  word  of  God  ;  also  that  both  were  illegitimate. 
Wherefore  in  no  manner  would  he  that  they  should  be  heirs 
of  his  crown,  he  being  able  in  every  way  to  disinherit 

*  Northumberland  referred  to  an  act  passed  in  1536,  whereby  both 
Mary  and  Elizabeth  were  declared  illegitimate,  and  unable  to  succeed 
to  the  crown.  This  act  had  not  been  repea  ed,  although  in  fact  it  was 
set  aside  by  the  act  passed  just  before  the  death  of  Henry  \  HI.,  de 
claring  that  the  succession  shot'ld  devolve  upon  those  princesses  in 
case  Edward  had  no  children.  The  reasons  here  assigned  are  in  sub» 
stance  contained  in  the  proclamation  issued  by  lady  Jane's  supporters. 


to  Qutcn  Mary  31 

them.  He  therefore  before  his  death  gave  charge  to  his 
council,  that  for  the  duty  they  owed  unto  him,  for  the  love 
they  bare  to  the  realm,  and  for  the  affection  they  ought  to 
have  for  their  country,  they  should  obey  this  his  last  will. 
The  duke  also  said,  that  I  was  the  heir  named  by  his  ma 
jesty  to  succeed  to  the  crown,  and  that  my  sisters  should 
in  like  manner  succeed  me,  if  I  died  without  issue. 

Hearing  these  words,  all  the  lords  of  the  council  kneeled 
before  me,  saying  that  they  rendered  the  honour  due  to 
me,  I  being  heir  to  the  crown,  of  true  and  direct  lineage; 
and  that  it  became  them  in  every  way  to  observe  what  they 
had  deliberately  promised  to  the  king,  to  shed  their  own 
blood  freely,  and  to  offer  their  own  lives  to  death  in  this 
cause.  The  which  things  I  heard  with  extreme  grief  of 
mind ;  how  I  was  carried  out  of  myself,  amazed,  and 
troubled,  I  leave  it  to  those  lords  to  testify  who  were  pre 
sent,  and  saw  me,  overcome  by  sudden  and  unlooked  for 
sorrow,  fall  to  the  ground  weeping  very  bitterly.  I  then 
declared  to  them  how  unable  I  was  ;  I  deeply  lamented  the 
death  of  so  noble  a  prince,  and  turning  myself  to  God,  I 
humbly  prayed  and  besought  him  that  if  what  had  been 
given  me  was  mine  by  law  and  right,  his  divine  Majesty 
would  grant  me  such  grace  and  spirit  that  I  should  govern 
to  his  glory  and  service,  and  to  the  good  of  this  realm. 

On  the  next  day,  as  is  known  to  every  one,  I  was  con 
ducted  to  the  Tower.  Shortly  after  the  lord  treasurer,  the 
marquess  of  Winchester,  presented  to  me  the  jewels,  with 
them  he  brought  the  crown,  although  neither  by  me  nor 
by  any  one  in  my  name  had  this  been  asked.*  He  further 
willed  me  to  put  the  crown  upon  my  head,  that  it  might 
be  seen  whether  it  became  me  or  not.  The  which  with 
many  excuses  I  refused  to  do,  nevertheless  he  told  me 
that  I  should  take  it  to  me  without  fear,  and  that  another 
would  be  made  to  crown  my  husband  with  me.  This  was 
heard  by  me  with  a  troubled  mind,  also  with  much  grief 

*  In  the  Harleian  Coll.  No.  611,  is  an  order  from  queen  Mary  to 
the  marquess  of  Winchester,  who  was  still  lord  treasurer,  dated  20th 
September,  referring  to  "  certain  our  jewels  and  stuff"  delivered  to 
Mm  on  the  20th  July  by  lady  Jane  Grey,  "  which  she  before  had  re 
ceived  of  you  the  12th  of  the  same  month."  It  appears  that  some 
articles  were  missing,  and  he  is  commanded  to  use  diligence  for  their 
recovery.  The  list  is  curious  ;  among  the  missing  articles  are  "  a  little 
piece  of  a  broken  ring  of  gold  ;"  "  three  French  crowns,  one  of  them 
broken;"  "four  old  half-pence  of  silver ;"  "sixteen  pence,  two 
farthings,  and  two  half-pence  ;"  '*  a  pair  of  knives  ;"  "'  two  shaving 
cloths  ;"  "  fourteen  pair  of  gloveu  of  divers  sorts." 


fl2  *rty  Jane.  Grey. 

and  displeasure  of  heart.  After  this  nobleman  was  gone, 
when  talking  of  many  things  with  rny  husband,  he  assented 
to  what  had  been  said,  and  asked  to  be  made  king — he 
desired  to  be  made  by  me,  by  act  of  parliament.*  But 
afterwards  I  called  the  earls  of  Arundel  and  Pembroke, 
and  said  to  thtm,  that  if  the  crown  belonged  to  me,  I 
would  be  content  to  make  rny  husband  a  duke,  but  I  would 
never  consent  to  make  him  king.  This  my  resolution 
caused  his  mother,  when  it  was  reported  to  her,  to  find 
occasion  for  much  wrath  and  disdain.  She  became  very 
anory  with  me,  and  was  so  displeased,  that  she  persuaded 
her  son  not  to  sleep  with  me  any  longer.  He  did  so,  de 
claring  to  me  moreover  that  he  would  not  in  any  way  be 
made  a  duke,  but  king.  So  that  I  was  constrained  to  send 
to  him  th°  earls  of  Arundel  and  Pembroke,  who  nego 
tiated  with  him  to  come  to  me,  otherwise  I  knew  that  the 
next  morning  he  would  have  gone  to  Sion. 

And  thus,  in  truth,  was  I  deceived  by  the  duke  and  the 
council,  and  ill  treated  by  my  husband  and  his  mother. 
Moreover,  as  sir  John  Gates  has  confessed,  the  duke  was 
the  first  to  persuade  the  king  to  make  me  his  heir.  As 
to  the  rest,  for  my  part  I  do  not  know  what  the  council 
may  have  determined,  but  I  know  for  certain  in  this  time 
poison  was  twice  given  to  me,  the  first  time  in  the  hous3 
of  the  duke  of  Northumberland,  and  since  that,  here  in 
the  Tower.  Of  this  I  have  sure  and  certain  testimony,  be 
sides  that  the  skin  has  since  that  time  peeled  from  my  body. 

All  these  things  I  have  willed  to  say  in  testimony  of  my 
innocence,  and  for  the  unburdening  of  my  conscience. 


LETTER  V. 

A  letter  of  the  Lady  Jane  written  to  her  father  on  the  9th 
of  February,  1554. 

FATHER, — although  it  hath  pleased  God  to  hasten  my 
death  by  you,  by  whom  my  life  should  rather  have  been 
lengthened  ;  yet  can  I  so  patiently  take  it,  that  I  yield  God 
more  hearty  thanks  for  shortening  my  woful  days,  than  it 
all  the  world  had  been  given  unto  my  possessions,  with  life 
lengthened  at  my  own  will,  and  albeit  I  am  very  well  assured 
of  your  impatient  dolours,  redoubled  many  ways,  both  in 

*  He  actually  assumed  the  title.  It  appears  from  MS.  Harl.  Coll. 
No.  523,  that  "  the  king"  had  written  to  the  regent  of  the  Low  Coun 
tries,  dewing  her  in  all  his  affairs  to  jtiva  full  credit  to  sir  Philip  Hoby . 


Letter  to  her  Father.  33 

bewailing  your  own  woe,  and  especially,  as  I  am  informed, 
my  woful  state,  yet,  my  dear  father,  if  I  may  without  offence 
rejoice  in  my  own  mishap,  herein  I  may  account  myself 
blessed,  that,  washing  my  hands  with  the  innocence  of  my 
fact,  my  guiltless  blood  may  cry  before  the  Lord,  Mercy  to 
the  innocent. 

And  yet  though  I  must  needs  acknowledge  that  being 
constrained,  and,  as  you  know  well  enough,  continually 
assayed,  yet  in  taking  upon  me  I  seemed  to  consent,  and 
therein  grievously  offended  the  queen  and  her  laws;  yet 
do  I  assuredly  trust  that  this  my  offence  towards  God  is 
so  much  the  less,  in  that,  being  in  so  royal  estate  as  I 
was,  mine  enforced  honour  blended  never  with  mine  inno-_ 
cent  heart.  And  thus,  good  father,  I  have  opened  unto 
you  the  state  wherein  I  at  present  stand  ;  my  death  at 
hand,  although  to  you  perhaps  it  may  seem  woful,  yet  to 
me  there  is  nothing  that  can  be  more  welcome  than  from 
this  vale  of  misery  to  aspire  to  that  heavenly  throne  of  all 
joy  and  pleasure,  with  Christ  our  Saviour ;  in  whose  sted- 
fast  faith,  if  it  may  be  lawful  for  the  daughter  so  to  write  to 
the  father,  the  Lord  that  hitherto  hath  strengthened  you, 
so  continue  to  keep  you,  that  at  the  last  we  may  meet  in 
heaven  with  the  Father,  the  Son,  and  the  Holy  Ghost. 

I  am, 
Your  obedient  daughter  till  death, 

JANK  DUDLEY. 


When  the  lady  Jane's  father  was  flourishing  in  freedom 
and  prosperity  in  the  time  of  king  Edward,  there  belonged 
unto  him  a  cert  ,in  learned  man,  student  and  graduate  of  the 
university  of  Oxford,  who  then  being  chaplain  to  the  said 
duke,  and  a  sincere  preacher,  as  he  appeared,  of  the 
gospel,  according  to  the  doctrine  of  that  time  set  forth  and 
received,  shortly  after  the  state  of  religion  began  to  alter 
by  queen  Mary,  he  altered  also  in  his  profession  with  the 
time,  and  of  a  protestant  became  a  friend  and  defender  of 
the  pope's  proceedings. 

At  whose  sudden  mutation  and  inconstant  mutability, 
this  Christian  lady  being  not  a  little  aggrieved,  and  most 
of  all  lamenting  the  dangerous  state  of  his  soul  in  sliding 
so  away  lor  fear  from  the  way  of  truth,  wrote  her  mind 
unto  him  in  a  sharp  and  vehement  letter,  which,  as  it  ap 
pears  to  proceed  of  an  earnest  and  zealous  heart,  so  would 
that  it  might  take  such  effect  with  him  as  to  reduce  him  tc 
c  3 


34  Lady  Jane  Grey 

repentance,*  and  to  take  better  hold  again  for  the  health  and 
wealth  of  his  own  soul.  The  copy  of  the  letter  is  as  follows  : 


LETTER  VI. 

A  letter  of  the.  Lady  Jane  Grey  to  master  Harding,^  late 
chaplain  to  the  duke  of  Suffolk,  her  father,  and  then 
fallen  from  the  truth  of  God's  most  holy  word. 
So  oft  as  I  call  to  mind  the  dreadful  and  fearful  saying 
of  God,  That  he  which  layeth  hold  upon  the  plough  and 
looketh  back,  is  not  meet  for  the  kingdom  of  heaven;  and 
on  the  other  side,  the  comfortable  words  of  our  Saviour 
Christ  to  all  those  that,  forsaking  themselves,  do  follow 
him,  I  cannot  but  marvel  at  thee,  and  lament  thy  case, 
who  seemedst  sometime  to  be  the  lively  member  of  Christ, 
but  now  the  deformed  imp  of  the  devil ;  sometime  the  beau 
tiful  temple  of  God,  but  now  the  stinking  and  filthy  kennel 
of  Satan  ;  sometime  the  unspotted  spouse  of  Christ,  but  now 
the  unshamefaced  paramour  of  antichrist ;  sometime  my 
faithful  brother,  but  now  a  stranger  and  apostate;  sometime 
a  stout  Christian  soldier,  but  now  a  cowardly  runaway. 1 

Yea,  when  I  consider  these  things,  I  cannot  but  speak 
to  thee,  and  cry  out  upon  thee — Thou  seed  of  Satan,  and 
not  of  Judah,  whom  the  devil  hath  deceived,  the  world 
hath  beguiled,  and  the  desire  of  life  subverted  and  made 
thee  of  a  Christian  an  infidel  ;  wherefore  hast  thou  taken 
the  testament  of  the  Lord  in  thy  mouth  ?  wherefore  hast 
thou  preached  the  law  and  the  will  of  God  to  others? 
wherefore  hast  thou  instructed  others  to  be  strong  in  Christ, 

*  Harding  was  alive  when  this  was  printed. 

t  He  was  afterwards  the  opponent  of  bishop  Jewell.  See  Jewell's 
life  prefixed  to  his  writings. 

J  Some  persons  have  supposed  this  letter  was  not  written  by  lady 
Jane  Grey,  on  account  of  the  strong  expressions  it  contains.  But 
the  usages  of  those  times  allowed  expressions  in  the  mouths  of  fe 
males  of  rank,  which  would  now  scarcely  be  heard  even  amongst  the 
lowest  classes,  while  the  subject  was  too  momentous  to  allow  any 
trifling,  or  to  render  phraseology  of  much  importance.  Nor  should 
it  be  forgotten  that  this  letter  was  printed  in  1554,  and  that  Harding 
lived  many  years  after,  during  which  time  he  was  engaged  in  bitter 
controversies  with  the  protestants,  whom  he  would  doubtless  have 
accused  of  falsehood  had  this  letter  not  been  really  addressed  to 
him  by  his  former  pupil.  Banks  transmitted  it  on  the  15th  March 
1554,  to  Bullinger,  with  other  pieces  written  by  lady  Jane,  which  he 
had  collected  and  translated  into  Latin  for  the  Swiss  reformer. 

When  Fox  inquired  of  Aylmer  for  communications  respecting 
iady  Jane,  Aylmer  told  him  of  her  letter  to  Harding,  already  in  print, 
recommending  him  to  insert  it  in  his  work,  ndding,  "  You  will  say  it 
was  piously  and  prudently  written,  and  perhaps  learnedly  too." 


Letter  to  Harding.  3-*> 

when  thou  thyself  dost  now  so  shamefully  shrink,  and  so 
horribly  abuse  the  testament  and  law  of  the  Lord  ?*  When 
thou  thyself  preachest,  not  to  steal,  yet  most  abominably 
stealest,  not  from  men,  but  from  God  ;  and  committing 
most  heinous  sacrilege,  robbest  Christ  thy  Lord  of  his 
right  members,  thy  body  and  soul ;  and  choosest  rather  to 
live  miserably  with  shame,  to  the  world,  than  to  die,  and 
gloriously  with  honour,  to  reign  with  Christ,  in  whom  even 
in  death  is  life.  Why  dost  thou  now  show  thyself  most 
weak,  when  indeed  thou  oughtest  to  be  most  strong  ?  The 
strength  of  a  fort  is  unknown  before  the  assault ;  but  thou 
yieldest  thy  hold  before  any  battery  be  made. 

Oh  wretched  and  unhappy  man  !  what  art  thou  but  dust 
and  ashes?  And  wilt  thou  resist  thy  Maker  that  fashioned 
thee,  and  framed  thee  ?  Wilt  thou  now  forsake  Him  that 
called  thee  from  the  custom-gathering  among  the  Romish 
anti-christians,  to  be  an  ambassador  and  messenger  of  his 
eternal  word?  He  that  first  framed  thee,  and  since  thy 
first  creation  and  birth  preserved  thee,  nourished  and  kept 
thee,  yea,  and  inspired  thee  with  the  spirit  of  knowledge, 
I  cannot  say  of  grace,  shall  he  not  now  possess  thee  ? 
Darest  thou  deliver  up  thyself  to  another,  being  not  thine 
own,  but  his  ?  How  canst  thou,  having  knowledge,  or 
how  durst  thou,  neglect  the  law  of  the  Lord,  and  follow  the 
vain  traditions  of  men?  and  whereas  thou  hast  been  a  public 
professor  of  his  name,  become  now  a  defacer  of  his  glory  ? 

Wilt  thou  refuse  the  true  God,  and  worship  the  inven 
tion  of  man,  the  golden  calf,  the  harlot  of  Babylon,  the 
Romish  religion,  that  abominable  idol  the  most  wicked 
mass  ?  Wilt  thou  torment  again,  rend  and  tear  the  most 
precious  body  of  our  Saviour  Christ  with  thy  bodily  and 
fleshly  teeth  ?  Wilt  thou  take  upon  thee  to  offer  up  any 
sacriHce  unto  God  for  our  sins,  considering  that  Christ 
offered  up  himself,  as  Paul  saith,  upon  the  cross,  a  lively 
sacrifice  once  tor  all  ?  Can  neither  the  punishment  of 
the  Israelites,  which  for  their  idolatry  they  so  oft  received, 
nor  the  terrible  threatenings  of  the  prophets,  nor  the 
curses  of  God's  own  mouth,  make  thee  fear  to  honour  any 

*  This  man,  a  little  before  ting  Edward  died,  was  heard  openly  in 
his  sermons  in  London  to  exhort  the  people  with  great  vehemence, 
that  if  trouble  came,  they  should  never  shrink  from  the  true  doctrine 
of  the  gospel  which  they  had  received,  but  should  rather  take  it  for  a 
trial  sent  of  God  to  prove  them,  whether  they  would  abide  by  it  or 
no.  All  which  to  be  true  they  can  testify  that  heard  him,  and  whc 
are  yet  alive  ;  who,  also  foreseeing  the  plague  to  come,  were  then  much 
confirmed  by  his  words. — Fox. 


So  Lady  Jane  Grey. 

other  god  than  Him  ?  Dost  them  so  regard  Him  that 
spared  not  his  dear  and  only  Son  for  thee,  so  diminishing, 
yea,  utterly  extinguishing  his  glory,  that  turn  wilt  attribute 
the  praise  and  honour  due  unto  him,  to  the  idols,  which 
have  mouths  and  speak  not,  eyes  and  see  not,  ears  and 
hear  not,  which  shall  perish  with  them  that  made  them  ? 

What  saith  the  prophet  Baruch,  when  he  recited  the 
epistle  of  Jeremy  written  to  the  captive  Jews  ?  Did  he 
not  forewarn  them  ihat  in  Babylon  they  should  see  gods  of 
gold,  silver,  wood,  and  stone,  borne  upon  men's  shoulders, 
to  cast  fear  before  the  heathen  ?  But  be  not  ye  afraid  of 
them,  saith  Jeremiah,  nor  do  as  others  do  ;  but  when  you 
see  others  worship  them,  say  you  in  your  hearts,  It  is  thoii, 
O  Lord,  that  oughtest  only  to  be  worshipped ;  for  as  for 
those  gods,  the  carpenter  framed  them  and  polished  them  : 
yea,  gilded  be  they,  and  laid  over  with  silver  and  vain 
things,  and  cannot  speak.  He  showeth,  moreover,  the 
abuse  of  their  deckings:  how  the  priests  took  off  their  or 
naments,  and  apparelled  their  women  withal ;  how  one 
holdeth  a  sceptre,  another  a  sword  in  his  hand,  and  yet 
can  they  judge  in  no  matter,  nor  defend  themselves,  much 
less  any  other,  from  either  battle  or  murder  ;  nor  yet  from 
gnawing  of  worms,  nor  any  other  evil  thing.  These,  arid  such 
like  words,  Jeremiah  spake  unto  them,  whereby  he  proved 
them  to  be  but  vain  tilings,  and  no  gods ;  and  at  last  he 
concluded  thus,  Confounded  be  all  they  that  worship  them. 

They  were  warned  by  Jeremiah  ;  and  thou,  as  Jeremiah, 
hast  warned  others,  and  art  warned  thyself,  by  many  scrip 
tures  in  many  places;  God  saith  he  is  a  jealous  God,  who 
will  have  all  honour,  glory,  and  worship  given  to  him  only; 
and  Christ  saith,  in  the  fourth  of  Luke,  to  Satan  who 
tempted  him,  even  to  the  same  Satan,  the  same  Beelzebub, 
the  same  devil,  which  hath  prevailed  against  thee,  It  is 
written,  Thou  shall  honour  the  Lord  thy  God,  and  him  only 
shall  thou  serve. 

These,  and  such-like,  do  prohibit  thee  and  all  Christians, 
to  worship  any  other  god  than  He  who  was  before  all  worlds, 
and  laid  the  foundations  both  of  heaven  and  earth ;  and 
wilt  thou  honour  a  detestable  idol  invented  by  Romish 
popes,  and  the  abominable  college  of  crafty  cardinals? 
Christ  offered  himself  up  once  for  all,  and. wilt  thou  offer 
him  up  again  daily  at  thy  pleasure?  But  thou  wilt  say, 
thou  doest  it  for  a  good  intent ! — O  sink  of  sin  '  O  child 
of  perdition  !  Dost  thou  dream  therein  of  a  good  intent 


Lftte)  to  Harding.  37 

where  thy  conscience  beareth  thee  witness  of  God's  threat 
ened  wrath  against  thee?  How  did  Saul,  who  disobeyed 
the  word  of  the  Lord  for  a  good  intent,  but  was  thrown 
from  his  worldly  and  temporal  kingdom  ?  Shalt  thou  then, 
Jhat  dost  deface  God's  honour,  and  rob  him  of  his  right, 
inherit  the  eternal  and  heavenly  kingdom  ? 

Wilt  thou,  for  a  good  intent,  dishonour  God,  offend  thy 
brother,  and  endanger  thy  soul  wherefor  Christ  hath  shed 
his  most  precious  blood  ?  Wilt  thou,  for  a  good  intent, 
pluck  Christ  out  of  heaven,  and  make  his  death  void,  and 
deface  the  triumph  of  his  cross,  by  offering  him  up  daily? 
Wilt  thou,  either  for  fear  of  death,  or  hope  of  life,  deny  and 
refuse  thy  God,  who  enriched  thy  poverty,  healed  thy  in 
firmity,  and  yielded  to  thee  his  victory,  if  thou  couldest 
have  kept  it?  Dost  thou  not  consider  that  the  thread  of 
thy  life  hangeth  upon  Him  that  made  thee,  who  can,  as 
his  will  is,  either  twine  it  harder  to  last  the  longer,  or  un 
twine  it  again  to  break  it  the  sooner  ? 

Dost  thou  not,  then,  remember  the  saying  of  David,  a 
notable  king,  to  teach  thee,  a  miserable  wretch,  in  his  hun- 
dred-and-fourth  psalm,  where  he  saith  thus,  When  thou 
takest  away  thy  Spirit,  O  Lord,  from  men,  they  die,  and 
are  turned  again  to  their  dust ;  but  when  thou  lettest  thy 
breath  go  forth,  they  shall  be  made,  and  thou  shall  renevr 
the  face  of  the  earth.  Remember  the  saying  of  Christ  in 
his  gospel,  Matt.  x.  Whosoever  seeketh  to  save  his  life, 
shall  lose  it ;  but  whosoever  will  lose  his  life  for  my  sake, 
shall  find  it.  And  in  the  same  place,  Whosoever  loveth 
father  or  mother  above  me,  is  not  meet  for  me  ;  he  that 
will  follow  me,  let  him  forsake  himself,  and  take  up  his 
cross,  and  follow  me.  What  cross  ? — The  cross  of  infamy 
and  shame,  of  misery  and  poverty,  of  affliction  and  perse 
cution,  for  his  name's  sake. 

Let  the  often  falling  of  those  heavenly  showers  pierce 
thy  stony  heart;  let  the  two-edged  sword  of  God's  holy 
word  shear  asunder  the  sinews  of  worldly  respects,  even  to 
the  very  marrow  of  thy  carnal  heart,  that  thou  mayest  once 
again  forsake  thyself,  and  embrace  Christ ;  and  like  as 
good  subjects  will  not  refuse  to  hazard  all  in  the  defence 
of  their  earthly  and  temporal  governor;  so  fly  not  like  a 
white-livered  milksop  from  the  standing  wherein  thy  chief 
Captain,  Christ,  hath  set  thee  in  array  of  this  life.  Fight 
manfully,  come  life  come  death  ;  the  quarrel  is  God's,  and 
undoubtedly  the  victory  is  ours. 


38  Lady  Jane  Grey. 

But  thou  wilt  say,  I  will  not  break  unity.  What !  not  the 
unity  of  Satan  and  his  members  !  not  the  unity  of  darkness, 
the  agreement  of  antichrist  and  his  adherents !  Nay, 
thou  deceivest  thyself  with  the  fond  imagination  of  such 
a  unity  as  is  among  the  enemies  of  Christ.  Were  not 
the  false  prophets  in  unity  ?  were  not  Joseph's  brethren 
and  Jacob's  sons  in  unity  ?  were  not  the  heathen,  as  the 
Amalekites,  the  Perizzites,  and  Jebusites,  in  unity  ?  were 
not  the  scribes  and  pharisees  in  unity?  Doth  not 
king  David  testify,  They  have  taken  counsel  in  unity 
against  the  Lord.  Yea,  thieves,  murderers,  conspirators, 
have  their  unity.  But  what  unity?  Tully  saith  of  amity, 
There  is  no  friendship  excepting  amongst  good  men.  But 
mark,  my  friend,  yea,  friend,  if  thou  be  not  God's  enemy  ; 
there  is  no  unity  but  where  Christ  knitteth  the  knot  among 
such  as  be  his.  Yea,  be  well  assured,  that  where  his  truth 
is  resident,  there  is  verified  what  he  himself  saith,  I  am  not 
come  to  send  peace  on  the  earth,  but  a  sword,  &c.  but  to 
set  one  against  another,  the  son  against  the  father,  and 
the  daughter  against  the  mother-in-law.  Deceive  not  thy 
self,  therefore,  with  the  glittering  and  glorious  name  of 
unity  ;  for  antichrist  hath  his  unity,  not  yet  in  deed,  but 
in  name. 

The  agreement  of  ill  men  is  not  unity,  but  conspiracy. 
Thou  hast  heard  some  threatenings,  some  curses,  and  some 
admonitions  out  of  the  scriptures,  to  those  that  love  them 
selves  above  Christ.  Thou  hast  heard  also  the  sharp  and  biting 
words  to  those  that  deny  him  for  love  of  life.  Saith  he 
not.  He  that  denieth  me  before  men,  I  will  deny  him  be 
fore  my  Father  in  heaven  ?  Matt.  x.  And  to  the  same 
effect  writeth  Paul,  Heb.  vi.  It  is  impossible  that  they 
which  were  once  lightened,  and  have  tasted  of  the  heavenly 
gift,  and  were  partakers  of  the  Holy  Ghost,  and  have 
tasted  of  the  good  word  of  God,  if  they  fall  and  slide  away, 
crucifying  to  themselves  the  Son  of  God  afresh,  and  mak 
ing  of  him  a  mocking-stock,  should  be  renewed  again  by 
repentance.  And  again  saith  he,  If  we  shall  willingly  sin 
after  we  have  received  the  knowledge  of  his  truth,  there  is 
no  oblation  left  for  sin,  but  the  terrible  expectation  of 
judgment  and  fire  which  shall  devour  the  adversaries. 
Thus  St.  Paul  wrote,  and  this  thou  readest,  and  dost  thou 
not  quake  and  tremble  ? 

Well,  if  these  terrible  and  thundering  threatenings  can 
not  stir  thee  to  cleave  unto  Christ,  and  forsake  the  world. 


Letter  to  Harding.  3& 

yet  let  the  sweet  consolations  and  promises  of  the  scrip 
tures,  let  the  example  of  Christ  and  his  apostles,  holy 
martyrs,  and  confessors,  encourage  thee  to  take  fast  hold 
by  Christ.  Hearken  what  he  saith,  Blessed  are  you  when 
men  revile  you,  and  persecute  you,  for  my  sake  ;  rejoice, 
and  be  glad,  for  great  is  your  reward  in  heaven  ;  for  so 
persecuted  they  the  prophets  that  were  before  you.  Matt.  v. 
Hear  what  Isaiah  the  prophet  saith,  Fear  not  the  curse  of 
men,  be  not  afraid  of  their  blasphemies,  for  worms  and 
moths  shall  eat  them  up  like  cloth  and  wool  ;  but  my 
righteousness  shall  endure  for  ever,  and  my  saving  health 
from  generation  to  generation.  What  art  thou  then  that 
fearest  a  mortal  man,  the  child  of  man,  that  fadeth  away 
like  a  flower,  and  forgettest  the  Lord  that  made  thee,  that 
spread  out  the  heavens,  and  laid  the  foundation  of  the 
earth  ?  I  am  thy  Lord  thy  God,  that  make  the  sea  to  rage, 
and  be  still,  whose  name  is  the  Lord  of  hosts.  I  shall  put 
my  word  in  thy  mouth,  and  defend  thee  with  the  turning  of 
an  hand.  .  Isa.  li. 

And  our  Saviour  Christ  saith  to  his  disciples,  They  shall 
accuse  you,  and  bring  you  before  princes  and  rulers  for  my 
name's  sake,  and  some  of  you  they  shall  persecute  and 
kill ;  but  fear  you  not,  nor  care  you  what  you  shall  say,  for 
it  is  the  Spirit  of  your  Father  that  speaketh  within  you. 
Even  the  very  hairs  of  y<  ur  head  are  all  numbered.  Lay 
up  treasure  for  yourselves,  where  no  thief  cometh,  nor 
moth  corrupteth.  Fear  not  them  that  kill  the  body,  but 
are  not  able  to  kill  the  soul  ;  but  fear  Him  that  hath  power 
to  destroy  both  soul  and  body.  If  ye  were  of  the  world, 
the  world  would  love  his  own  ;  but  because  ye  are  not  of 
the  world,  but  I  have  chosen  you  out  of  the  world,  therefore 
the  world  hateth  you. 

Let  these,  and  such-like  consolations,  taken  out  of  the 
scriptures,  strengthen  you  toward  God.  Let  not  also  the 
examples  of  holy  men  and  women  go  out  of  your  mind,  as 
Daniel  and  the  rest  of  the  prophets  ;  of  the  three  children 
of  Eleazarus,  that  constant  father  ;  of  the  seven  of  the 
Maccabees'  children ;  of  Peter,  Paul,  Stephen,  and  other 
apostles  and  holy  martyrs  in  the  beginning  of  the  church  ; 
as  of  good  Simeon,  archbishop  of  Soloma  ;  and  Zetro- 
phone,  with  many  others  under  Sapor,  the  king  of  the 
Persians  and  Indians,  who  contemned  all  torments  devised 
by  the  tyrants  for  their  Saviour's  sake. 

Return,  return  again  into  Christ's  war,  and,  as  becomes 


40  Lady  Jane  (Jrey. 

a  faithful  warrior,  put  on  that  armour  which  St.  Paul  teaches 
to  be  most  necessary  tor  a  Christian  man.  Eph.  vi.  And 
above  all  things,  take  to  you  the  shield  of  faith,  and  be  you 
provoked  by  Christ's  own  example  to  withstand  the  devil, 
to  forsake  the  world,  and  to  become  a  true  and  faithful 
member  of  his  mystical  body,  who  spared  not  his  own  body 
for  our  sins. 

Throw  down  yourself  with  the  fear  of  his  threatened  ven 
geance  for  this  so  great  and  heinous  offence  of  apostacy, 
mid  comfort  yourself  on  the  other  part  with  the  mercy, 
blood,  and  promise  of  Him  that  is  ready  to  turn  unto  you 
whensoever  you  turn  unto  him.  Disdain  not  to  come 
again  with  the  lost  son,  seeing  you  have  so  wandered  with 
him.  Be  not  ashamed  to  turn  again  with  him  from  the 
swill  of  strangers  to  the  delicates  of  your  most  benign  and 
loving  Father,  acknowledging  that  you  have  sinned 
against  heaven  and  earth  ;  against  heaven,  by  staining 
the  glorious  name  of  God,  and  causing  his  most  sincere 
and  pure  word  to  be  evil  spoken  of  through  you  ;  against 
earth,  by  offending  so  many  of  your  weak  brethren,  to 
whom  you  have  been  a  stumbling-block  through  your 
S'idden  sliding. 

Be  not  abashed  to  come  home  again  with  Mary,  and 
weep  bitterly  with  Peterv  not  only  with  shedding  the  tears 
of  your  bodily  eyes,  but  also  pouring  out  the  streams  of 
your  heart,  to  wash  away  out  of  the  sight  of  God  the  filth 
and  mire  of  your  offensive  fall.  Be  not  abashed  to  say 
with  the  publican,  Lord,  be  merciful  to  me  a  sinner.  Re 
member  the  horrible  history  of  Julian  of  old,  and  the  la 
mentable  case  of  Spira  of  late,  whose  case,  methinks, 
should  be  yet  so  green  in  your  remembrance,  that  being 
a  thing  of  our  time  you  should  fear  the  like  inconvenience, 
seeing  you  are  fallen  into  the  like  offence.* 

Last  of  all,  let  the  lively  remembrance  ot  the  last  day 
be  always  before  your  eyes,  remembering  the  terror  that 
such  shall  be  in  at  that  time,  with  the  runagates  and  fugi 
tives  from  Christ,  who,  setting  more  by  the  world  than  by 
heaven,  more  by  their  life  than  by  Him  that  gave  them 
life,  did  shrink,  yea,  did  clean  fall  away  from  Him  that 
forsook  them  not ;  and  contrariwise,  the  inestimable  joys 
prepared  tor  them,  who  fearing  no  peril,  nor  drea<fing 

*  Francis  Spira  was  an  Italian  of  rank,  who  having  embraced  the 
doctrines  of  the  reformation,  subsequently  apostatized  from  the  iaith, 
and  shortly  alter  died  in  the  most  bitter  agonies  of  despair. 


Letter  to  her  Sister.  4 1 

death,  have  manfully  fought  and  victoriously  triumphed 
over  all  power  of  darkness,  over  hell,  death,  and  damna 
tion,  through  their  most  redoubted  Captain,  Christ,  who 
now  stretches  out  his  arms  to  receive  you,  ready  to  faL 
upon  your  neck  and  kiss  you  ;  and,  last  of  all,  to  feast  you 
with  the  dainties  and  delicates  of  his  own  precious  blood, 
which  undoubtedly,  if  it  might  stand  with  his  determinate 
purpose,  he  would  shed  again,  rather  than  you  should  be 
lost.  To  whom,  with  the  Father  and  the  Holy  Ghost,  be 
all  honour,  praise,  and  glory  everlasting.  Amen. 

Be  constant,  be  constant ;  fear  not  for  any  pain  ; 
Christ  hath  redeemed  thee,  and  heaven  is  thy  gain. 


LETTER  VII. 

A  letter  written  by  the  Lady  Jane,  in  the  end  of  the 
testament,  in  Greek,  the.  which  she  sent  unto  her  sister, 
lady  Catharine,  the  night  before  she  suffered. 

I  HAVE  here  sent  you,  good  sister  Catharine,  a  book, 
which,  although  it  be  not  outwardly  rimmed  with  gold, 
yet  inwardly  it  is  more  worth  than  precious  stones.  It  is 
the  book,  dear  sister,  of  the  laws  of  the  Lord :  it  is  his 
testament  and  last  will,  which  he  bequeathed  unto  us 
wretches,  which  shall  lead  you  to  the  path  of  eternal  joy ; 
and  if  you  with  a  good  mind  read  it,  and  with  an  earnest 
aesire  to  follow  it,  shall  bring  you  to  an  immortal  and  ever- 
iasting  life.  It  will  teach  you  to  live,  and  learn  you  to 
die  ;  it  shall  win  you  more  than  you  should  have  gained 
by  the  possession  of  your  wotul  father's  lands.  For  as  if 
God  had  prospered  him,  you  should  have  inherited  his 
lands,  so  if  you  apply  diligently  to  this  book,  trying  to 
direct  your  life  after  it,  you  shall  be  an  inheritor  of  such 
riches,  as  neither  the  covetous  shall  withdraw  from  you, 
neither  thief  shall  steal,  neither  yet  the  moth  corrupt. 

Desire  with  David,  good  sister,  to  understand  the  law 
of  the  Lord  God.  Live  still  to  die,  that  you,  by  death, 
may  purchase  eternal  life,  or  after  your  death  enjoy  the 
life  purchased  you  by  Christ's  death.  And  trust  not  that 
the  tenderness  of  your  age  shall  lengthen  your  life  ;  for  as 
soon,  if  God  call,  the  young  goeth  as  the  old  ;  labour  al 
ways  to  learn  to  die.  Deny  the  world,  defy  the  devil, 


42  Lady  Jane  Grey. 

and  despise  the  flesh,  and  delight  yourself  only  in  the 
Lord.  Be  penitent  for  your  sins,  and  yet  despair  not ;  be 
steady  in  faith,  and  yet  presume  not ;  and  desire  with 
St.  Paul  to  be  dissolved,  and  to  be  with  Christ,  with  whom, 
even  in  death,  there  is  life.  Be  like  the  good  servant, 
and  even  at  midnight  be  waking,  lest,  when  death  cometh, 
and  stealeth  upon  you  like  a  thief  in  the  night,  you  with 
the  evil  servant  be  found  sleeping,  and  lest,  for  lack  of  oil, 
you  be  found  like  the  five  foolish  women,  and  like  him 
that  had  not  on  the  wedding  garment,  and  then  ye  be  cast 
out  from  the  marriage. 

Resist,  as  I  trust  you  do  ;  and  seeing  you  have  the  name 
of  a  Christian,  as  near  as  you  can,  follow  the  steps  of  your 
Master,  Christ,  and  take  up  your  cross,  lay  your  sins  on 
his  back,  and  always  embrace  him.  And  as  touching  my 
death,  rejoice  as  I  do,  good  sister,-that  I  shall  be  delivered 
_o£.  this  corruption,  and  put  on  incorruption.  For  I  am 
assured,  that  I  shall,  for  losing  of  a  mortal  life,  find  an  im 
mortal  felicity,  the  which  I  pray  God  grant  you,  and  send 
you  of  his  grace  to  live  in  his  fear,  and  to  die  in  the  true 
Christian  faith,  from  the  which,  in  God's  name,  I  exhort 
you  that  you  never  swerve,  neither  for  hope  of  life,  nor  for 
fear  of  death  ;*  for  if  you  will  deny  his  truth  for  to  lengthen 
your  life,  God  will  deny  you,  and  shorten  your  days.  And 
if  you  will  cleave  unto  him,  he  will  prolong  your  days  to 
your  comfort  and  his  glory ;  to  the  which  glory  God  bring 
me  now,  and  you  hereafter,  when  it  pleases  him  to  call  you. 
Fare  you  well,  good  sister,  and  put  your  only  trust  in  God, 
who  only  must  help  you. 


Here  follows  a  certain  effectual  prayer,  made  by  the  lady 
Jane  in  the  time  of  her  trouble. 

O  Lord,  thou  God  and  Father  of  my  life,  hear  me,  poor 
and  desolate  woman,  which  flieth  unto  thee  only,  in  all 
troubles  and  miseries.  Thou,  O  Lord,  art  the  only  de 
fender  and  deliverer  of  those  that  put  their  trust  in  thee  ; 
and  therefore  I,  being  defiled  with  sin,  encumbered  with 
affliction,  unquieted  with  troubles,  wrapped  in  cares, 

*  In  another  copy  this  sentence  appears  to  be  "  Pray  God  erantyou 
and  send  you  of  his  grace  to  live  in  nis  fear  and  to  die  in  the  love  [of 
Christ  from  which  1  exhort  you  not  to  swerve,  and  which  shall  be] 
of  joy  to  you  when  the  hour  shall  arrive,  neither  for  love  of  lifts,  nor 
feur  of  death. 


Her  Prayer  in  time  of  trouble.  43 

overwhelmed  with  miseries,  vexed  with  temptations,  and 
grievously  tormented  with  the  long1  imprisonment  of  this 
vile  mass  of  clay,  my  sinful  body,  do  come  unto  thee,  O 
merciful  Saviour,  craving  thy  mercy  and  help,  without^ 


which  so  little  hope  of  deliverance  is  left,  that  I  may  utterly 
despair  of  any  liberty. 

Albeit  it  is  expedient,  that,  seeing  our  life  standeth  upon 
trying,  we  should  be  visited  sometime  with  some  adversity, 
whereby  we  might  both  be  tried  whether  we  are  of  thy 
flock,  or  no  ;  and  also  know  thee  and  ourselves  the  better; 
yet  thou  that  saidst  thou  wouldest  not  suffer  us  to  be 
tempted  above  our  power,  be  merciful  unto  me  now  a  mi 
serable  wretch,  I  beseech  thee,  who  with  Solomon*  do  cry 
unto  thee,  humbly  desiring  thee,  that  I  may  neither  be  too 
much  puffed  up  with  prosperity,  neither  too  much  pressecf 
down  with  adversity,  lest  I,  being  too  full,  should  deny  thee, 
my  God  ;  or  being  too  low  brought,  should  despair,  and 
blaspheme  thee,  my  Lord  and  Saviour. 

O  merciful  God !  consider  my  misery  which  is  best 
known  unto  thee,  and  be  thou  now  unto  me  a  strong  tower 
of  defence,  I  humbly  require  thee.  Suffer  me  not  to  be 
tempted  above  my  power ;  but  either  be  thou  a  deliverer 
unto  me  out  of  this  great  misery,  or  else  give  me  grace 

patiently  to  bear  thy  heavy  hand  and  sharp  correction.     It __ 

was  thy  right  hand  that  delivered  the  people  of  Israel  out 
of  the  hands  of  Pharaoh,  who,  for  the  space  of  four  hun 
dred  years,  did  oppress  them,  and  keep  them  in  bondage. 
Let  it,  therefore,  likewise  seem  good  to  thy  fatherly  good- 
ress  to  deliver  me,  sorrowful  wretch,  for  whom  thy  Son 
Christ  shed  his  precious  blood  on  the  cross,  out  of  this  mi-, 
serable  captivity  and  bondage,  wherein  I  am  now.  How 
long  wilt  thou  be  absent  ?  For  ever  ?  O  Lord,  hast  thou 
forgotten  to  be  gracious,  and  hast  thou  shut  up  thy  loving 
kindness  in  displeasure  ?  Wilt  thou  be  no  more  entreated  ? 
Is  thy  mercy  clean  gone  for  ever,  and  thy  promise  come 
utterly  to  an  end  for  evermore  ?  Why  dost  thou  make  so 
long  tarrying?  Shall  I  despair  of  thy  mercy,  O  God? 
Far  be  that  from  me.  I  am  thy  workmanship  created  in 
Christ  Jesus  ;  give  me  grace,  therefore,  to  tarry  thy  leisure, 
and  patiently  to  bear  thy  works  ;  assuredly  knowing  that 
as  thou  canst,  so  thou  wilt  deliver  me,  when  it  shall  please 
th^e ;  nothing  doubting  or  mistrusting  thy  goodness 
towards  me,  for  thou  knowest  better  what  is  good  for  me 
*  Or  Agur,  Prov.  xxx. 


44  Lady  Jane  Grey. 

, than  I  do.     Therefore,  do  with  me  in  all  things  what  thou 

wilt,  and  plague  me  what  way  thou  wilt ;  only  in  the  mean 
time  arm  me,  I  beseech  thee,  with  thy  armour,  that  I  may 
stand  fast,  my  loins  being  girded  about  with  verity,  having 
on  the  breast-plate  of  righteousness,  and  shod  with  the 
shoes  prepared  by  the  gospel  of  peace ;  above  all  things 
taking  to  me  the  shield  of  faith,  wherewith  I  may  be  able 
to  quench  all  the  fiery  darts  of  the  wicked,  and  taking  the 
helmet  of  salvation,  and  the  sword  of  the  Spirit,  which  is 
thy  most  holy  word ;  praying  always  with  all  manner  of 

^ prayer  and  supplication,  that  I  may  refer  myself  wholly  to 

thy  will,  abiding  thy  pleasure,  and  comforting  myself  in 
those  troubles  that  it  shall  please  thee  to  send  me ;  seeing 
such  troubles  are  profitable  for  me ;  and  seeing  I  am  as 
suredly  persuaded  that  it  cannot  be  but  well,  all  that  thou 
doest.  Hear  me,  O  merciful  Father,  for  His  sake,  whom  thou 
wouldest  should  be  a  sacrifice  for  my  sins ;  to  whom  with 
thee,  and  the  Holy  Ghost,  be  all  honour  and  glory.  Amen. 


John  Banks  to  Henry  Bullinger* 

MOST  EXCELLENT  FATHER, — You  will  perhaps  wonder 
that  in  these  turbulent  times  I  should  write  to  you,  who 
never  before  have  done  so — the  rather  as  I  never  had  any 
communication  with  you,  and  I  am  now  about  to  write  of 
matters  which  would  endanger  my  safety,  if  these  letters 
should  be  intercepted  before  the  bearer  leaves  England. 
But  I  do  not  consider  this  a  sufficient  cause  to  delay  what 
I  am  about  to  state,  since  it  is  not  only  right  in  itself  that 
these  details  should  be  known,  but  especially  by  you,  on 
account  of  your  affection  and  kindness  towards  the  Greys, 
that  most  noble  of  our  families — which  indeed  it  never 
hesitated  to  set  forth.  Although  this  family  is  now  ruined, 
and  almost  become  extinct,  for  the  blessed  name  of  our 
Saviour,  and  the  sake  of. the  gospel,  yet  those  who  are 
real  Christians,  ought  not  so  much  to  lament  the  ruin  of 
that  illustrious  family,  as  to  rejoice  that  its  last  act  was  a 
testimony  to  the  name  of  Jesus. f  The  more  so,  since  those 

*  Ep.  Helv.  Ref.  Ixxx.  In  another  letter  of  the  same  date,  written 
by  Banks,  intended  to  be  prefixed  to  a  publication,  containing  the 
letters  of  lady  Jane  to  her  sister  and  Harding,  and  her  conference 
with  Feckenham,  he  gives  an  account  of  her  short  reign,  and  the  cruel 
proceedings  of  the  papists  towards  her. 

t  He  refers  to  the  execution  of  the  duke  of  Suffolk,  about  tbre« 
weeks  before. 


Letter  of  Banks  to  Bullinger.  45 

who  rest  with  our  Lord  in  the  kingdom  of  the  Father,  no 
longer  are  occupied  in  witnessing  the  lamentable  ruin  of 
our  nation.  Wretched  indeed  are  we,  who  daily  hear  con 
tumelies  heaped  upon  the  name  of  the  Saviour,  and  be 
hold  the  dreadful  slaughter  of  those  who  endeavoured  to 
promote  his  glory,  and  extend  his  kingdom. 

But  to  return  to  the  Greys,  of  whom  I  intended  to  write 
to  you,  both  on  account  of  that  great  regard  towards 
them,  which  is  so  plainly  shown  in  your  works,  and  for 
ray  affection  towards  them  when  dead,  to  whom,  when 
living,  I  was  anxious  to  show  my  respect.  I  send  you 
some  communications  relative  to  Jane,  the  daughter  of  the 
duke — truly  precious  ;*  not  so  much  for  her  incredible 
advances  in  learning,  wherein  she  excelled  other  females, 
although  but  in  the  seventeenth  year  of  her  age,  as  for  the 
singular  courage  with  which  this  youthful  female  surpassed 
men  in  the  warfare  of  Christ,  so  that  she  could  not  be 
subdued  by  any  machinations  of  the  papists,  nor  deceived 
by  their  snares,  as  may  be  understood  from  her  conference, 
which  I  send  to  you. 

This  communication  she  had  with  that  distinguished  and 
crafty  papist,  Dr.  Feckenham,  upon  certain  controverted 
points  of  our  religion,  her  opinion  concerning  which  she  ex 
plained  with  learning  and  ability.  It  is  sufficiently  apparent, 
from  what  she  declared  shortly  before  her  execution,  that 
she  continued  stedfast  to  the  end  in  this  confession  of  faith. 
I  have  joined  it  to  other  documents  which  appear  to  me 
worthy  to  be  generally  known. 

How  her  precious  mind  was  illumined  by  the  true 
light  of  the  word  of  God,  may  also  be  discerned  from 
two  letters — one  which  she  wrote  to  her  sister  the  lady 
Catherine,  inciting  her  to  study  the  sacred  writings,  the 
other  to  a  certain  apostate,  to  call  him  back  to  the  Lord 
Jesus  Christ.  I  have  translated  all  these  from  our  lan 
guage  into  Latin,  that  you  may  not  consider  the  labour 
to  have  been  wholly  lost,  by  which  you  endeavoured  to 
enlighten  that  family,  and  excited  them  to  the  pursuit  of 
religion.  For  I  can  be  a  witness,  if  not  the  fullest,  still  an 
eye  witness,  to  the  especial  benefits  which  the  whole  family, 
particularly  Jane,  received  from  your  works.  She  not  only 
diligently  marked  all  the  heads  of  your  second  decade,  but 
even  committed  them  to  memory. 

*  Filia  vere  gemmea. 


46  Lady  Jane  Cfrey. 

The  duke  himself  occupied  in  the  study  of  religions  works, 
as  much  time  as  he  could  gain  from  state  affairs,  particu 
larly  those  written  by  you,  with  the  pleasing  style  of  which 
he  often  expressed  himself  to  be  much  delighted.  From 
this  study  he  gained  considerable  advantage,  when,  during 
his  imprisonment,  some  unreasonable  men  endeavoured  to 
draw  him  from  the  faith  and  confession  of  the  true  Saviour 
—but  they  could  not  move  him  by  any  means.  To  the 
last  breath  he  confessed  the  Lord  Christ.  Although  when 
carried  to  execution,  a  papistical  adviser,  one  of  the  swinish 
herd,  clamoured  concerning  the  catholic  church,  the  mass, 
the  fathers,  and  their  customs  confirmed  by  ancient  usa»e, 
he  would  not  acknowledge  any  other  sacrifice,  than  that 
which  is  perfected  in  the  death  of  Christ.  By  this  faith 
he  sustained  himself,  and  in  this  faith  he  ended  his  life. 

I  would  have  written  you  farther  concerning  the  entire 
subversion  of  religion,  and  the  antichristian  madness  now 
prevalent  in  England,  but  those  who  daily  arrive  from 
England  at  Zurich,  that  seat  of  good  literature,  can  better 
inform  you  the  particulars.  It  therefore  only  remains  for  me, 
again  and  again,  to  beseech  you  to  accept  this  my  expres 
sion  of  duty,  and  that  you  would  account  me  among  the 
number  of  your  friends,  and  pray  to  God  that  our  England 
may  at  length  be  freed  from  that  popish  tyranny  whereby  it 
is  now  oppressed. — Farewell,  excellent  Bullinger,  and 
whatever  you  do,  continue  to  enlighten  the  kingdom  of 
Christ  by  your  writings.  London,  15th  March,  1554. 


Last  hours  of  the.  Duke-  of  Suffolk. 

The  last  hours  of  the  dukes  of  Northumberland  and 
Suffolk  present  a  striking  contrast.  The  duke  of  Nor 
thumberland  professed  himself  a  papist,  and  besought  his 
life  in  the  most  abject  terms,  intimating  that  he  never  had 
really  approved  the  protestant  doctrines,  but  had  promoted 
the  reformation  only  to  forward  his  political  designs.  The 
duke  of  Suffolk  died  openly  professing  his  belief  in  the 
doctrines  of  truth,  as  appears  from  the  account  of  his  last 
hours  given  by  Fox. 

"  On  Friday,  the  23rd  of  February,  15o4,  about  nine  of 
the  clock  in  the  forenoon,  the  lord  Henry  Grey,  duke  of 
Suffolk,  was  brought  forth  of  the  Tower  of  London,  unto 


Last  hours  of  the  duke  of  Suffolk.  47 

the  scaffold  on  the  Tower-hill,  with  a  great  company,  &c. 
and  in  his  coming  thither,  there  accompanied  him  doctor 
Weston,  dean  of  Westminster,  as  his  spiritual  father,  not 
withstanding-,  as  it  should  seem,  it  was  against  the  will  of 
the  said  duke.  For  when  the  duke  went  up  to  the  scaffold, 
Weston  being  on  his  left  hand,  pressed  to  go  up  with  him. 
The  duke  with  his  hand  put  him  down  again  off  the  stairs, 
and  Weston  taking  hold  of  the  duke,  forced  him  down 
likewise.  And  as  they  ascended  the  second  time,  the  duke 
again  put  him  down.  Then  Weston  said  that  it  was  the 
queen's  pleasure  he  should  so  do.  Wherewith  the  duke 
casting  his  hands  abroad,  ascended  up  the  scaffold,  and 
paused  "Some  time  after.  And  then  he  said  :  '  Masters,  I 
have  offended  the  queen,  and  her  laws,  and  thereby  am 
justly  condemned  to  die,  and  am  willing  to  die,  desiring  all 
men  to  be  obedient ;  and  I  pray  God  that  this  my  death 
may  be  an  example  to  all  men,  beseeching  you  all  to  bear 
me  witness,  that  I  die  in  the  faith  of  Christ,  trusting  to  be 
saved  by  his  blood  only,  (and  not  by  any  trumpery,)  the 
which  died  for  me,  and  for  all  them  that  truly  repent,  and 
stedfastly  trust  in  him.  And  I  do  repent,  desiring  you  all 
to  pray  to  God  for  me,  that  when  you  see  my  breath  de 
part  from  me,  you  will  pray  to  God  that  he  may  receive 
my  soul.'  And  then  he  desired  all  men  to  forgive  him, 
saying,  that  the  queen  had  forgiven  him. 

"  Then  master  Weston  declared  with  a  loud  voice,  that  the 
queen's  majesty  had  forgiven  him.  With  that,  divers  of 
the  standers-by  said  with  audible  voices,  Such  forgiveness 
God  send  thee,  meaning  doctor  Weston.  Then  the  duke 
kneeled  down  upon  his  knees,  and  said  the  psalm  Miserere 
mei  Deus,  (Ps.  li.)  to  the  end,  holding  up  his  hands,  and 
looking  up  to  heaven.  And  when  he  had  ended  the  psalm, 
he  said,  Into  thy  hands  I  commend  my  spirit.  Then  he 
arose  and  stood  up,  and  delivered  his  cap  and  his  scarf 
unto  the  executioner. 

*'  Then  the  executioner  kneeled  down  and  asked  the  duke's 
forgiveness.  And  the  duke  said,  God  forgive  thee,  and 
I  do :  and  when  thou  doest  thine  office,  I  pray  thee  do  it 
well,  and  bring  me  out  of  this  world  quickly,  and  God 
have  mercy  to  thee.  Then  stood  there  a  man  and  said, 
My  lord,  how  shall  I  do  for  the  money  that  you  do  owe 
me  ?  And  the  duke  said,  Alas,  good  fellow,  J  pray  thee 
trouble  me  not  now,  but  go  thy  way  to  my  officers.  Then 
he  knitted  a  handkerchief  about  his  face,  and  kneeled  down 


43  Lady  Jane  Grey. 

and  said  the  Lord's  prayer  unto  tne  end.  And  then  he 
said,  Christ  have  mercy  upon  me,  and  laid  down  his  head 
on  the  block,  and  the  executioner  took  the  axe,  and  at  the 
first  chop  struck  off  his  head,  and  held  it  up  to  the  people." 

Hollinshed  observes,  "  Such  was  the  end  of  this  duke  of 
Suffolk  ;  a  man  of  high  nobility  by  birth,  and  of  nature  to 
his  friends  gentle  and  courteous;  more  easy,  indeed,  to  be 
led,  than  was  thought  expedient.  Of  stomach  stout  and 
hard  ;  hasty  aud  soon  kindled,  but  pacified  strait  again,  and 
sorry,  if  in  his  heat  anght  had  passed  him  otherwise  than 
reason  might  seem  to  bear ;  upright  and  plain  in  his  private 
dealings ;  no  dissembler,  nor  well  able  to  bear  injuries ; 
but  yet  forgiving  and  forgetting  the  same,  if  the  party 
would  seem  hut  to  acknowledge  his  fault,  and  to  seek  re 
concilement.  Bountiful  he  was  and  very  liberal ;  somewhat 
learned  hitnseli,  and  a  great  favourer  of  those  that  were 
learned  ;  so  that  to  many  he  showed  himself  a  very  Mzce- 
nas.  As  free  from  covetousness  as  void  of  pride  and  dis 
dainful  haughtiness  of  mind;  more  regarding  plain-mean 
ing  men,  than  claw-back  flatterers.  And  this  virtue  he 
had,  that  he  could  patiently  heur  his  faults  told  him  by  those 
whom  he  had  in  credit  for  their  wisdom  and  faithful  mean 
ing  \owards  him.  He  was  a  hearty  friend  unto  the  jus- 
pel,  and  professed  it  to  the  last." 


A  CERTAIN  GODLY  SUPPLICATION, 

EXHIBITED   BY    CERTAIN   INHABITANTS    OF    THE    COUNTY    OF   NORFO1  K. 

TO  THE  COMMISSIONERS  COME   DOWN  TO  NORFOLK  AND 

SUFFOLK.       APRIL,  A.  D.   1556. 

Fruitful  to  be  read  and  marked  of  all  men. 


THE  reader  will  have  seen  from  the  preceding  account  of  lady  Jane 
Grey,  that  the  opposition  to  the  accession  of  queen  Mary  proceeded 
from  political  and  party  intrigues,  and  not  from  the  English  protestants 
at  large,  although  they  knew  that  she  was  a  bigoted  Romanist.  But  it 
should  be  further  stated  that  Mary  was  chiefly  indebted  to  the  protest- 
ants  for  the  timely  support  which  placed  her  upon  the  throne.  Strype 
and  others  relate,  that  the  Suffolk  men,  when  they  resorted  to  queen 
IU;iry,  promised  her  their  aid  and  help,  so  that  she  would  not  attempt 
the  alteration  of  the  religion  which  her  brother  king  Edward  had  before 
established  by  laws  and  orders  publicly  enacted,  and  received  by  the  con 
sent  of  the  whole  realm  in  that  behalf.  She  agreed  unto  this  condition, 
with  such  promise  made  unto  them  that  no  innovation  should  be  made 
of  religion,  as  that  no  man  would  or  could  then  have  misdoubted  her. — 
It  is  hardly  necessary  to  add  that  these  promises  were  not  kept  by  her. 


IN  most  humble  and  lowly  wise,  we  beseech  your  honours, 
right  honourable  commissioners,  to  tender  and  pity  the 
humble  suit  of  us  poor  men,  and  true,  faithful,  and  obedi 
ent  subjects ;  who  as  we  have  ever  heretofore,  so  intend 
we,  with  God's  grace,  to  continue  in  Christian  obedience  unto 
the  end,  and,  according  to  the  holy  word  of  God,  with  all 
reverend  fear  of  God,  to  do  our  bounden  duty  to  all  those 
superior  powers  whom  God  hath  appointed  over  us,  doing 
as  St.  Paul  saith,  "  Let  every  soul  be  subject  to  the  superior 
powers.  For  there  is  no  power  but  of  God  ;  but  those 
powers  that  are,  are  ordained  of  God.  Wherefore,  whoso 
ever  resisteth  the  powers,  the  same  resisteth  God,  and  they 
that  resist,  get  themselves  judgment,"  Rom.  xiii. 

These  lessons,  right  honourable  commissioners,  we  have 
learned  of  the  holy  word  of  God,  in  our  mother  tongue. 

First,  that  the  authority  of  a  king,  queen,  lord,  and  other 
their  officers  under  them,  is  no  tyrannical  usurpation,  but  a 
just,  holy,  lawful,  and  necessary  estate  for  man  to  be 
governed  by,  and  that  the  same  is  of  God,  the  fountain 
and  author  of  righteousness. 

Secondly,  that  to  obey  the  same  in  all  things  not  against 
God.  is  to  obey  God  ;  and  to  resist  them,  is  to  resist  God. 

GREY.  I> 


50  The.  Supplication 

Therefore,  as  to  obey  God  in  his  ministers  and  magistrates 
bringeth  life ;  so  to  resist  God  in  them,  bringeth  punish 
ment  and  death.  The  same  lesson  have  we  learned  of  St. 
Peter,  saying,  "  Be  ye  subject  to  all  human  ordinances  tor 
the  Lord's  sake,  whether  it  be  to  the  king,  as  to  the  most 
highest,  or  to  the  lieutenants  sent  from  him  to  the  punish 
ment  of  evil  doers,  but  to  the  praise  of  such  as  do  well. 
For  so  is  the  will  of  God,  that  with  well  doing  ye  should 
stop  the  mouths  of  foolish  and  ignorant  men  ;  as  free,  and 
not  as  having  the  liberty  to  be  a  cloak  to  malice,  but  as  the 
servants  of  God,"  1  Pet.  ii. 

Wherefore,  considering  with  ourselves,  both  that  the  ma 
gistrates'  power  is  of  God,  and  that  for  the  Lord's  sake  we 
are  bound  to  Christian  obedience  unto  them,  having  now  a 
commandment,  as  though  it  were  from  the  queen's  majesty  ; 
with  all  humble  obedience  due  to  the  regal  power  and  au 
thority  ordained  of  God,  which  we  acknowledge  to  stand 
wholly  tnd  perfectly  in  her  grace,  and  with  due  reverence 
unto  you  her  grace's  commissioners,  we  humbly  beseech  you 
with  patience  and  pity  to  receive  this  our  answer  unto  that 
commandment,  given  unto  us. 

First,  right  honourable  commissioners,  we  have  con 
sidered  ourselves  to  be,  not  only  English  men,  but  also 
Christians,  and  therefore  bound  by  the  holy  vow  made  to 
God  in  our  baptism,  to  prefer  God's  honour  in  all  things, 
and  that  all  obedience,  not  only  of  us  mortal  men,  but  even 
of  the  very  angels  and  heavenly  spirits,  is  due  unto  God's 
word  ;  insomuch  that  no  obedience  can  be  true  and  perfect, 
either  before  God  or  man,  that  wholly  and  fully  agreeth 
not  with  God's  word. 

Then  have  we  weighed  the  commandment  concerning 
the  restitution  of  the  late  abolished  Latin  service  given  unto 
us,  to  dissent  and  disagree  from  God's  word,  and  to  com 
mand  manifest  impiety,  and  the  overthrow  of  godliness  and 
true  religion,  and  to  import  a  subversion  of  the  regal  power 
of  this  our  native  country  and  realm  of  England,  with  the 
bringing  in  of  the  Romish  bishop's  supremacy,  with  all 
errors,  superstitions,  and  idolatry,  wasting  of  our  goods 
and  bodies,  destroying  of  our  souls,  bringing  with  it  nothing 
but  the  severe  wrath  of  God,  which  we  already  feel,  and 
fear  lest  the  same  shall  be  more  fiercely  kindled  upon  us. 
Wherefore,  we  humbly  protest  that  we  cannot  be  persuaded 
that  the  same  wicked  commandment  should  come  from  the 
queen's  majesty,  but  rather  from  some  other,  abusing  the 


of  Norfolk  and  Suffolk.  51 

queen's  goodness  and  favour,  and  studying  to  work  some 
teat  against  the  queen,  her  crown  and  the  realm,  to  please 
with  it  the  Roman  bishop,  at  whose  hands  the  same  thinketh 
hereafter  to  be  advanced. 

[They  refer  to  Haman  and  others  as  examples  of  evil 
counsellors,  and  urge  that  every  Christian  man  must  needs, 
if  God  will  so  call  them,  gladly  suffer  all  manner  of  perse 
cution,  and  lose  their  lives  in  the  defence  of  God's  word 
and  truth.] 

We  humbly  beseech  the  queen's  majesty,  and  you  her 
honourable  commissioners,  be  not  offended  with  us  for  con 
fessing  this  truth  of  God,  so  straitly  given  us  in  charge 
of  Christ.  Neither  bring  upon  us  that  great  sin  that  never 
shall  be  forgiven,  and  shall  cause  our  Saviour  Jesus  Christ 
in  the  great  day  of  judgment,  before  his  heavenly  Father 
and  all  his  angels,  to  deny  us,  and  to  take  from  us  the 
blessed  price  and  ransom  of  his  blood-shedding,  wherewith 
we  are  redeemed,  Matt.  x. 

For  in  that  day,  neither  the  queen's  highness,  neither 
you,  nor  any  man,  shall  be  able  to  excuse  us,  nor  to  pur 
chase  a  pardon  of  Christ  for  this  horrible  sin  and  blas 
phemy  of  casting  aside,  and  condemning  his  word.  We 
cannot  agree  or  consent  unto  this  so  horrible  a  sin ;  but 
we  beseech  God,  for  his  mercy,  to  give  us  and  all  men  grace, 
most  earnestly  to  flee  from  it,  and  rather,  if  the  will  of 
God  be  so,  to  suffer  all  extremity  and  punishment  in  this 
world,  than  to  incur  such  damnation  before  God. 

[They  then  refer  to  the  scriptures,  which  state  that  the 
introduction  of  idolatry  by  Jereboam  and  and  Manesseh 
brought  wrath  upon  the  Jews.] 

This  most  heinous  offence  is  now  offered  unto  us,  al 
though  the  same  be  painted  and  coloured  with  the  name  of 
reformation,  restoring  of  religion,  ancient  faith,  with  the 
name  of  the  catholic  church,  of  unity,  catholic  truth,  and 
with  the  cloak  of  feigned  holiness.  These  are  sheepskins, 
u-nder  the  which,  as  Christ  saith,  ravening  wolves  cover 
themselves.  But  Christ  willeth  us  to  look  upon  their  fruits, 
whereby  we  may  know  them  ;  and  truly  that  is  no  good 
fruit,  to  cast  aside  God's  word,  and  to  banish  the  English 
service  out  of  the  churches,  and  in  the  place  of  it,  to  bring 
in  a  Latin  tongue  unknown  unto  the  people.  Which,  as  it 
edifieth  no  man,  so  it  hath  been  occasion  of  all  blindness 
and  error  among  the  people.  For  before  the  blessed  refor 
mation,  it  is  known  what  blindness  and  error  we  were  all 
D  2 


52  The  -Supplication 

in,  when  not  one  man  in  all  this  realm,  unlearned  in  the 
Latin,  could  say  in  English  the  Lord's  prayer,  or  knew  any 
one  article  of  his  belief,  or  rehearse  anyone  of  the  ten  com 
mandments.  And  that  ignorance,  mother  of  mischief,  was 
the  very  root  and  wellspring  of  all  idolatry,  monkery,  licen 
tious  unchastity  of  unmarried  priests,  of  all  whoredom, 
drunkenness,  covetousness,  swearing,  and  blasphemy,  with 
all  other  wicked,  sinful  living.  These  brought  in  the  severe 
wrath  and  vengeance  of  God,  plaguing-  sin  with  famine 
and  pestilence ;  and  at  last  the  sword  consumed  and 
avenged  all  their  impiety  and  wicked  living.  As  it  is 
greatly  to  be  feared,  the  same  or  more  grievous  plagues 
shall  now  again  follow. 

We  cannot  therefore  consent  nor  agree,  that  the  word  of 
God  and  prayers  in  our  English  tongue,  which  we  under 
stand,  should  be  taken  away  from  us,  and  for  it  a  Latin  ser 
vice,  we  wot  not  what,  for  none  of  us  understand  it,  be 
again  brought  in  amongst  us;  especially  seeing  that  Christ 
hath  said,  My  sheep  hear  my  voice,  and  follow  me.  and  I 
give  to  them  everlasting  lite,  John  x. 

The  service  in  English  teaches  us,  that  we  are  the  Lord's 
people  and  the  sheep  of  his  pasture,  and  God  commandeth 
that  we  harden  not  our  hearts,  as  when  they  provoked  the 
Lord's  wrath  in  the  wilderness,  lest  he  swear  unto  us,  as  he 
did  swear  unto  them,  that  they  should  not  enter  into  his  rest. 
The  service  in  Latin  is  a  confused  noise  ;  which  if  it  be 
good,  as  they  say  it  is,  yet  unto  us  that  lack  understanding, 
what  goodness  can  it  bring?  St.  Paul  commandeih,  that  in 
the  churches  all  things  should  be  done  to  edifying,  which 
we  are  sure  is  God's  commandment.  But  in  the  Latin 
service  nothing  is  done  to  edifying,  but  contrarily  all  to  de 
stroy  those  that  are  already  edified,  and  to  drive  us  Irom 
God's  word  and  truth,  and  from  believing  of  the  same,  and 
so  to  bring  us  to  believe  lies  and  fables,  that  tempting  and 
provoking  God,  we  should  be  brought  into  that  judgment 
which  blessed  Paul  speaketh  of,  saying,  Antichrist  shall 
come  according  to  the  working  of  Satan,  with  all  manner 
of  power  and  signs,  and  lying  wonders  in  all  deceiveable- 
ness  of  unrighteousness  in  those  that  perish,  because  they 
have  not  received  the  love  of  the  truth,  that  they  might  be 
saved.  And  therefore  God  will  bend  them  strong  delusion, 
that  they  should  believe  lies  and  be  damned,  as  many  as  have 
not  believed  the  truth,  but  have  approved  unrighteousness. 

Thus  altogether  drawn  from  God,  \ve  shall  fall  into  his 


of  Norfolk  and  Suffolk.  53 

wrath  through  unbelief,  till  he  swear  unto  us,  as  to  the  un- 
faithfulJews,  that  such  infidels  shall  not  enter  into  his  rest. 

In  the  administration  of  the  Lord's  supper,  which  we 
confessed  to  be  the  holy  communion,  and  partaking  with 
Christ  and  his  holy  congregation,  we  have  learned  God's 
holy  commandments,  and  at  the  rehearsal  of  every  one  of 
them  to  ask  God  mercy  for  our  most  grievous  transgressions 
against  them,  and  to  ask  grace  of  God,  to  keep  them  in 
time  to  come,  that  the  same  may  not  only  outwardly  sound 
in  our  ears,  but  also  inwardly,  by  the  Holy  Ghost,  be  written 
in  our  hearts.  We  have  learned  the  holy  prayer  made  for  the 
queen's  majesty,  wherein  we  learn  that  her  power  and  au 
thority  is  of  God,  therefore  we  pray  to  God  for  her,  that 
she,  and  all  magistrates  under  her,  may  rule  according  to 
God's  word,  and  we  her  subjects  obey  according  to  the  same. 

Truly,  most  honourable  commissioners,  we  cannot  think 
these  things  evil,  but  think  them  most  worthy  to  be  retained 
in  our  churches,  and  we  would  think  ourselves  not  to  have 
true  subjects'  hearts,  if  we  should  go  about  to  put  away  such 
godly  prayers,  as  put  us  perpetually  in  memory  of  our 
bounden  obedience  and  duty  to  God  and  our  rulers.  For, 
as  we  think,  at  this  present,  the  unquiet  multitude  had  more 
need  to  have  these  things  more  often  and  earnestly  beaten 
and  driven  into  them,  now  given  in  many  places  to  stir  and' 
trouble,  than  to  take  from  them  that  blessed  doctrine,  where 
by  only  they  may  to  their  salvation  be  kept  in  quiet. 

[They  then  urge  the  superior  spiritual  advantages  of  the 
sacrament  of  the  Lord's  Supper  as  lately  administered  in 
English,  compared  to  the  sacrament  of  the  Latin  mass.] 

The  priests  complain  that  we  laymen-  love  them  not,  nor 
have  them  in  honour ;  but  it  is  their  own  fault.  '  For  how 
should  we  love  them  that  only  seek  to  keep  us  in  blindness 
and  ignorance,  to  damn  our  souls,  to  destroy  our  bodies,  to 
rob  arid  spoil  our  goods  and  substance  under  a  colour  of 
pretended  holiness  ?  We  know,  right  honourable  commis 
sioners,  what  honour  is  due  to  such  wolves,  and  how  by  the 
authority  of  God's  word,  such  are  to  be  fled,  as  pestilences 
to  the  Lord's  lambs,  whom  they  miserably  daily  murder. 

But  we  have  rather  chosen,  by  this  our  meek  supplica 
tion,  humbly  to  desire  the  queen's  majesty,  and  you  her 
honourable  commissioners,  to  render  God's  word  again 
unto  the  churches,  and  to  permit  us  freely  to  enjoy  the  same. 
For  we  certainly  know,  that  the  whole  religion  lately  set  out 
by  the  holy  saint  of  God,  our  late  most  dear  king  Edward, 
D  3 


54  The  Supplication 

is  Christ's  true  religion,  written  in  the  holy  scripture  of  God, 
and  by  Christ  and  his  apostles  taught  unto  his  church 
Wherefore,  we  cannot  allow  with  safe  consciences  this  re 
fusal  of  it,  and  casting  of  it  out  of  our  churches  ;  forasmuch 
as  to  refuse,  cast  off,  and  to  reject  it,  is  to  cast  off  Christ 
himself,  and  to  refuse  our  part  in  his  blessed  bod'y  broker 
for  our  sins,  and  his  blood  shed  for  our  redemption.  Whicl 
thing,  whoso  doth  the  same  without  repentance  can  look 
for  no  sacrifice  for  his  sins,  but  most  fearfully  waits  for  the 
judgment  and  for  that  vehement  fire  that  shall  destroy 
Christ's  adversaries.  For  if  he  that  despised  the  law  ot 
Moses,  was  without  mercy  put  to  death  under  two  or  three 
witnesses,  how  much  more  grievous  torments  shall  he  suffer 
that  treadeth  under  foot  the  Son  of  God,  and  esteemeth  the 
blood  of  the  testament,  whereby  he  was  sanctified,  as  a  pro- 
time  thing,  and  contumeliously  useth  the  Spirit  of  grace? 

Wherefore,  we  most  humbly  pray  and  beseech  the  queen's 
gracious  majesty,  to  have  mercy  and  pity  upon  us  her  poor 
and  faithful  subjects,  and  not  to  compel  us  to  do  that  which 
is  against  our  consciences,  and  so  incurably  wound  us 
in  heart,  by  bringing  into  the  church  the  Latin  mass  and 
service  that  nothing  edifieth  us,  and  casting  out  of  Christ's 
holy  communion  and  English  service,  so  causing  us  to  sin 
ag-ainst  our  redemption.  For  such  as  willingly  and  wit 
tingly  against  their  consciences  shall  so  do,  as  it  is  to  be 
feared  many  do,  they  are  in  a  miserable  state  until  the 
mercy  of  God  turn  them  ;  which  if  he  do  not,  we  certainly 
believe  that  they  shall  eternally  be  damned ;  and  as  in  this 
world  they  deny  Christ's  holy  word  and  communion  before 
men,  so  shall  Christ  deny  them  before  his  heavenly  Father 
and  his  angels. 

And  whereas  it  is  very  earnestly  required,  that  we  should 
go  in  procession,  as  they  call  it,  at  which  time  the  priests 
say  in  Latin  such  things  as  we  are  ignorant  of,  the  same 
edifieth  nothing  at  all  unto  godliness.  And  we  have 
learned,  that  to  follow.  Christ's  cross,  is  another  matter, 
namely,  to  take  up  our  cross,  and  to  follow  Christ,  in  patient 
suffering  for  his  love,  in  tribulations,  sickness,  poverty, 
prison,  or  any  other  adversity,  whensoever  God's  holy  will 
and  pleasure  is  to  lay  the  same  upon  us.  The  triumphant 
passion  and  death  of  Christ,  whereby  in  his  own  person  he 
conquered  death,  sin,  hell,  and  damnation,  hath  most  lively 
been  preached  unto  us,  and  the  glory  of  Christ's  cross  de 
clared  by  our  preachers  ;  whereby  we  learned  the  causes  and 


of  Norfolk  and  Suffolk.  55 

effects  of  the  same  more  lively  in  one  sermon,  than  in  all 
the  processions  that  ever  we  went,  or  shall  go  in. 

When  we  worshipped  the  divine  Trinity  kneeling,  and  in 
the  litany  invocating  the  Father,  the  Son,  and  the  Holy 
Ghost,  asking  mercy  for  our  sins,  and  desiring  such  peti 
tions  as  the  need  of  our  frail  estate  and  this  mortal  life  re 
quires,  we  were  edified  ;  both  to  know  unto  whom  all  Chris 
tian  prayers  should  be  directed,  and  also  to  know  that  of 
God's  hand  we  receive  all  things,  as  well  to  the  salvation  of 
our  souls,  as  to  the  relief  of  our  mortal  necessities.  And 
we  humbly  beseech  the  queen's  majesty,  that  the  same  most 
holy  prayers  may  be  continued  amongst  us,  that  our 
ministers  pray  in  our  mother  tongue,  and  we,  understanding 
their  prayers  and  petitions,  may  answer,  Amen,  unto  them. 
At  evening  service  we  understood  our  ministers'  prayers,  we 
were  taught  and  admonished  by  the  scriptures  then  read  ; 
which  in  the  Latin  evensong  is  all  gone. 

At  the  ministration  of  holy  baptism,  we  learned  what 
league  and  covenant  God  had  made  with  us,  and  what  vows 
and  promises  we  upon  our  part  had  made,  namely,  to  be 
lieve  in  him,  to  forsake  Satan  and  his  works,  and  to  walk 
in  the  way  of  God's  holy  word  and  commandments. 

The  Christian  catechism  continually  taught  and  called  to 
remembrance  the  same,  whereas  before  no  man  knew  any 
thing  at  all.  And  many  good  men  of  sixty  years,  that  had 
been  godfathers  to  thirty  children,  knew  no  more  of  the 
godfather's  office,  than  to  wash  their  hands  ere  they  departed 
the  church,  or  to  fast  five  Fridays  on  bread  and  water. 

O  merciful  God,  have  pity  upon  us.  Shall  we  be  alto 
gether  cast  from  thy  presence  ?  We  may  well  lament  our 
miserable  estate,  to  receive  such  a  commandment,  to  reject 
and  cast  out  of  our  churches  all  these  most  godly  prayers, 
instructions,  admonitions,  and  doctrines ;  and  thus  to  be 
compelled  to  deny  God,  and  Christ  our  Saviour,  his  holy 
word,  and  all  his  doctrine  of  our  salvation,  the  candle  to  our 
feet,  and  the  light  to  our  steps,  the  bread  coming  down  from 
heaven,  the  water  that  giveth  life,  which  whoso  drinketh, 
it  shall  be  in  him  a  well-spring  streaming  unto  eternal  life  ; 
whereby  we  have  learned  all  righteousness,  all  true  religion, 
all  true  obedience  towards  our  governors,  all  charity  one 
towards  another,  all  good  works  that  God  would  have  us 
to  walk  in ;  what  punishment  abideth  the  wicked,  and  what 
heavenly  reward  God  will  give  to  those  that  reverently  walk 
in  his  ways  and  commandments. 


56  The  Supplication 

Wherefore,  right  honourable  commissioners,  we  cannot, 
without  impiety,  refuse  and  cast  from  us  the  holy  word  of 
God  which  we  have  received,  or  condemn  anything  set  tbrth 
by  our  most  godly  late  king  Edward  and  his  virtuous  pro 
ceedings,  so  agreeable  to  God's  word.  And  our  most  humble 
suit  is,  that  the  commandment  may  be  revoked,  so  that  we 
be  not  constrained  thereunto.  For  we  protest  before  God, 
we  think  if  the  holy  word  of  God  had  not  taken  some  root 
amongst  us,  we  could  not  in  times  past  have  done  that  poor 
duty  of  ours,  which  we  did,  in  assisting  the  queen  our  most 
dear  sovereign  against  her  grace's  mortal  foe,  that  then 
sought  her  destruction.  It  was  our  bounden  duty,  and  we 
thank  God  for  that  knowledge  of  his  word  and  grace,  that 
we  then  did  some  part  of  our  bounden  service. 

And  we  meekly  pray  and  beseech  the  queen's  majesty, 
for  the  dear  passion  of  Jesus  Christ,  that  the  same  word  be 
not  taken  away  out  of  her  churches,  nor  from  us  her  loving, 
faithful,  and  true  subjects  ;  lest  if  the  like  necessity  should 
hereafter  befall,  which  God  for  his  mercy  sake  forbid,  and 
ever  save  and  defend  her  grace  and  us  all,  the  want  of 
knowledge  and  due  remembrance  of  God's  word  may  be 
occasion  of  great  ruin  to  an  infinite  number  of  her  grace's 
true  subjects.  And  truly,  we  judge  this  to  be  one  subtle 
part  of  the  devil,  that  enemy  to  all  godly  peace  and  quiet 
ness,  that  by  taking  God's  word  from  among  us,  and  plant 
ing  ignorance,  he  may  make  a  way  to  all  mischief  and  wick 
edness  ;  and  by  banishing  the  holy  gospel  of  peace,  he 
may  bring  upon  us  the  heavy  wrath  of  God,  with  all  manner 
of  plagues  ;  as  death,  strange  sickness,  pestilence,  murrain, 
most  terrible  uproars,  commotions,  and  seditions. 

[They  then  refer  to  the  judgments,  Isa.  vi.  Micah  vii.] 

The  same  plagues,  we  are  afraid,  will  also  fall  upon  us. 
For  whereas  heretofore,  with  the  receiving  of  Christ's  word 
and  peaceable  gospel,  we  had  great  benedictions  of  God, 
especially  this  Christian  concord  and  holy  peace,  so  that  all 
were  at  a  full  and  perfect  stay  in  religion,  no  man  offended 
with  another,  but  as  the  sons  of  peace,  each  of  us  with 
Christian  charity  embraced  other  ;  now,  alas  for  pity,  the 
devil,  riding  upon  the  red  horse,  showed  unto  St.  John  in 
the  Revelation,  is  come  forth,  and  power  is  given  unto  him 
to  take  peace  from  the  earth.  For  now  a  man  can  go  to 
no  place,  but  malicious  busy-bodies  curiously  search  out  his 
deeds,  mark  his  words,  and  if  he  agree  not  with  them  in 
despising  God'-;  word,  then  will  they  spitefullv  and  hatefully 


of  Norfolk  and  Sitffi;/k.  57 

rail  against  him  and  it,  calling  it  error  and  heresy,  and  the 
professors  thereof  heretics  and  schismatics,  with  other 
odious  and  despiteful  names,  as  traitors  and  not  the  queen's 
friends,  not  favourers  of  the  queen's  proceedings ;  as  if  to 
love  God's  word  were  heresy,  and  as  though  to  talk  of 
Christ,  were  to  be  schismatics.  As  though  none  could  be 
true  to  the  queen,  that  were  not  false  to  God.  As  though 
none  were  the  queen's  friends,  but  such  as  despitefully  rail 
on  her  grace's  father  and  brother,  and  on  God's  word  that 
they  set  forth  ;  as  though  none  favoured  the  queen's  majesty, 
but  such  as  hate  all  godly  knowledge. 

They  describe  the  things  urged  as  inventions  of  popes.] 

And  we  poor  subjects,  for  speaking  of  that  which  is  truth, 
and  our  bounden  allegiance,  are  daily  punished,  railed  upon, 
and  noted  for  seditious,  and  not  the  queen's  friends. 

But  God,  who  is  blessed  for  ever,  knoweth  that  they 
slander  us,  and  pull  the  thorn  out  of  their  own  foot,  and 
put  it  in  ours  ;  for  the  Searcher  of  hearts  knoweth,  that  we 
bear  a  faithful  and  true  heart  unto  her  grace,  and  unto  all 
her  proceedings  that  are  not  against  God  and  his  holy  word 
And  we  daily  pray  unto  the  heavenly  Father,  to  lighten  her 
grace's  royal  heart  with  the  glorious  light  of  his  gospel,  that 
she  may  establish  and  confirm  that  religion  that  her  grace's 
brother,  our  most  dear  king,  did  set  out  amongst  us  :  and 
so  governing  and  ruling  this  her  realm  in  the  fear  and  true 
way  of  God,  she  may  long  live,  and  with  prosperity,  peace, 
and  honour  reign  over  us. 

But  we  cannot  think  that  those  men  do  seek  either  God's 
honour,  or  her  grace's  prosperity,  or  wealth  of  the  realm, 
that  take  God's  word  from  her  grace's  faithful  subjects,  which 
only  is  the  root  of  all  love  and  faithful  obedience  under  her 
grace,  and  of  all  honesty,  good  life,  and  virtuous  concord 
among  her  commons.  And  this  we  fear,  lest  the  root  being 
taken  away,  the  branches  will  soon  wither  and  be  fruitless. 
And  when  the  Philistines  have  stopped  up  the  well-spring, 
the  fair  streams  that  should  flow,  shall  soon  be  dried  up. 
All  our  watchmen,  our  true  preachers,  have  taught  us,  that 
as  long  as  we  retained  God's  word,  we  should  have  God 
our  gracious  merciful  Father ;  but  if  we  refused  and  cast 
off  the  Lord's  yoke  of  his  doctrine,  then  shall  we  look  for 
the  Lord's  wrath  and  severe  visitation  to  plague  us,  as  he 
did  the  Jews  for  the  like  offences.  And  Paul  saith,  God 
gave  to  them  the  spirit  of  unquietness  and  uproar,  eyes 
wherewith  they  should  nut  see,  and  ears  wherewith  they 


58  The  Supplication 

should  not  hear,  until  this  day,  Rom.  xi.  And  as  David 
said,  Let  their  table  be  made  a  snare  to  take  themselves 
withal,  a  trap  to  catch  them,  and  a  stumbling  block  to  fall 
at.  Let  their  eyes  be  blinded,  that  they  see  not,  and  bow 
thou  down  their  backs  always,  Ps.  Ixix. 

O  merciful  God,  all  this  is  now  come  upon  us,  and  daily 
more  and  more  increased,  and  we  fear  at  last  it  will  so  bow 
down  our  backs,  that  we  shall  utterly  be  destroyed.  The 
troublesome  spirit  of  uproars  and  unquietness,  daily 
troubleth  men's  hearts,  and  worketh  such  unquietness  in 
all  places,  that  no  man  that  loveth  quietness,  can  tell  where 
to  place  himself.  Men  have  eyes,  and  see  not  how  grievous 
offence  it  is,  to  cast  off  the  yoke  of  God's  doctrine,  and  to 
bear  the  heavy  burden  that  unfaithful  hypocrites  lay  upon 
us.  We  have  ears,  and  hear  not  the  warning  of  God's 
word,  calling  us  to  true  repentance,  nor  his  threats  against 
our  impiety.  Our  most  sweet  table  of  Christ's  word  and 
most  holy  communion  is  taken  away,  and  turned  to  a  most 
perilous  snare,  through  the  brawling  disputations  of  men. 
And  as  the  idol  of  abomination  betokened  final  subversion 
unto  the  Jewish  nation,  so  we  fear  this  setting  aside  ot 
the  gospel  and  holy  communion  of  Christ,  and  the  placing 
in  of  Romish  religion,  betokens  desolation  to  be  at  hand 
of  this  noble  realm  of  England. 

For  the  plagues  of  hunger,  pestilence,  and  sword,  cannot 
long  tarry  ;*  but  except  we  repent,  and  turn  again  to  the 
Lord,  our  backs  shall  be  so  bowed,  that  the  like  horrible 
plagues  were  never  seen.  And  no  marvel,  for  the  like 
offence  was  never  committed,  as  to  reject  and  cast  off  Christ 
and  his  word,  and  in  plain  English  to  say,  "  We  will  not 
have  him  to  reign  over  us."  O  Lord  how  terrible  is  it  that 
followeth  in  the  gospel !  "  Those  mine  enemies  that  would 
not  have  me  to  reign  over  them,  bring  them  hither,  and  slay 
them  before  me."  God  be  merciful  unto  us,  and  move  the 
queen's  majesty's  heart,  and  the  hearts  of  her  honourable 
council,  and  your  hearts,  right  honourable  commissioners, 
to  weigh  these  dangers  in  due  time ;  and  to  call  God's 
word  into  your  council,  and  then  you  shall  see  how  it 
agreeth  with  this  bishoplike  commandment,  and  be  as 
wary  to  avoid  the  contempt  of  the  eternal  God,  and  dan 
gers  of  the  same,  as  you  are  prudent  and  wise  in  matters 

*  This  anticipation  of  evils  to  come  was  speedily  realized.  The  latter 
years  of  queen  Mary's  reign  were  marked  by  scarcity,  pestilential  dis» 
eases  prevalent  throughout  the  nation,  and  disasters  in  warfare. 


of  Norfolk  and  Sujfolk.  59 

of  this  world.  Lest,  if  the  Almighty  be  contemned,  he 
stretch  forth  his  arm.  which  no  man  can  turn,  and  kindle 
his  wrath,  that  no  man  can  quench. 

We  have  humbly  opened  unto  you  our  consciences, 
doubtless  sore  wounded  and  grieved  by  this  commandment ; 
and  we  meekly  pray  and  beseech  the  queen's  majesty,  for 
the  precious  death  and  bloodshedding  of  Jesus  Christ  our 
Saviour,  to  have  mercy  and  pity  upon  us  her  gracious  poor 
commons,  faithful  and  true  subjects,  members  of  the  same 
body  politic,  whereof  her  grace  is  supreme  head.  All  our 
bodies,  goods,  lands,  and  lives,  are  ready  to  do  her  grace 
faithful  obedience,  and  true  service,  of  all  commandments  that 
are  not  against  God  and  his  word  ;  but  in  these  things  that 
import  a  denial  of  Christ,  and  refusal  of  his  word  and  holy 
communion,  we  cannot  consent  or  agree  unto  it.  For  we 
have  bound  ourselves  in  baptism  to  be  Christ's  disciples, 
and  to  keep  his  holy  word  and  ordinances.  And  if  we  deny 
him  before  men,  he  will  deny  us  before  his  heavenly  Father 
and  his  holy  angels  in  the  day  of  judgment,  which  we  trust 
her  benign  grace  will  not  require  of  us. 

And  we  humbly  beseech  her  majesty,  that  we  be  not  en 
forced  unto  it ;  but  as  we  serve  her  grace  with  body  and 
goods,  and  due  obedience,  according  to  God's  command 
ment  ;  so  we  may  be  permitted  freely  to  serve  God  and 
I  Christ  our  Saviour,  and  keep  unto  him  our  souls  which  he 
hath  with  his  precious  blood  redeemed;  that  so,  as  Christ 
teacheth,  we  may  render  to  Caesar  that  which  is  due  to 
|Ca3sar,  and  to  God  that  which  is  due  to  God. 

For,  we  think  it  no  true  obedience  unto  the  queen's 
[highness,  or  to  any  other  magistrate  ordained  of  God  under 
her,  to  obey  in  things  contrary  to  God's  word,  although  the 
[same  be  ever  so  straitly  charged  in  her  grace's  name.  The 
Ibishop  of  Winchester  hath  truly  taught  in  that  point,  in 
jhis  book  of  True  Obedience,  that  true  obedience  is  in  the 
JLord,  and  not  against  the  Lord  ;*  as  the  apostles  answered 
Jbefore  the  council  at  Jerusalem,  commanding  them  no  more 
jto  preach  in  the  name  of  the  Lord  Jesus;  "  Judge  jou," 
Isaid  they,  "  whether  it  be  right  in  the  sight  of  God,  to 
Ihear  you  rather  than  God."  And  again  they  said,  "  We 
Imust  obey  God  rather  than  man."  Wherefore,  we  learn 
(that  true  obedience  is  to  obey  God,  King  of  all  kings,  and 
|Lcrd  of  all  lords  ;  and  for  him,  in  him,  and  not  against 

*  Gardiner's  book,  "  De  vera  obedientia,"  written  in  the  time  of  king 
[Henry  VI11.  against  the  poke's  supremacy. 


60          The  Supplication  of  Norfolk  and  Suffolk. 

him  and  his  word,  to  obey  the  princes  and  magistrates  of 
this  world,  who  are  not  truly  obeyed  when  God  is  disobeyed, 
nor  yet  disobeyed  when  God  is  faithfully  obeyed. 

[They  then  refer  to  the  examples  of  Daniel  and  others.] 
Wherefore,  we  humbly  beseech  the  queen's  majesty,  with 
pity  and  mercy  to  tender  the  lamentable  suit  of  us  her  poor 
subjects,  who  are  by  this  commandment  sorely  hurt,  and 
wounded  in  our  consciences,  and  driven  to  many  miseries, 
and  by  the  malicious  attempts  of  wicked  men  suffer  great 
wrongs  and  injuries,  slanders,  loss  of  goods,  and  bodily 
vexations.  We  think  not  good  by  any  unlawful  stir  or 
commotion  to  seek  remedy ;  but  intend  by  God's  grace  to 
obey  her  majesty  in  all  things  not  against  God  and  his 
holy  word.  But  nnto  such  ungodly  bishoplike  command 
ments  as  are  against  God,  we  answer  with  the  apostles, 
**  God  must  be  obeyed  ratherthan  man."  If  persecution 
shall  ensue,  which  some  threaten  us  with,  we  desire  the 
heavenly  Father,  according  to  his  promise,  to  look  from 
heaven,  to  hear  our  cry,  to  judge  between  us  and  our  ad 
versaries,  to  give  us  faith,  strength  and  patience,  to  continue 
faithfully  unto  the  end,  and  to  shorten  these  evil  days  for  the 
sake  of  his  chosen ;  and  so  we  faithfully  believe  he  will. 

[They  then  fervently  beseech  the  queen,]  to  permit  the 
holy  word  of  God  and  true  religion,  set  forth  by  king 
Edward,  to  be  restored  again  unto  our  churches,  to  be  fre 
quented  amongst  us.  So  shall  we  grow  and  increase  in 
the  knowledge  of  God  and  of  Christ,  in  true  repentance 
and  amendment  of  life.  So  shall  we  exhibit  true  obedience 
to  our  lawful  magistrates  and  all  superiors  ordained  of  God, 
so  shall  love  and  charity,  oflate  through  this  commandment 
so  decayed,  be  again  restored,  the  honour  of  her  regal 
estate  the  more  confirmed  and  established,  and  godliness 
and  virtuous  life  among  her  loving  subjects  increased  and 
maintained. 

And  we  most  heartily  pray  you,  right  honourable  com 
missioners,  to  be  means  nnto  the  queen's  highness,  and  to 
her  honourable  council,  that  this  our  humble  suit  may  be 
favourably  tendered,  and  graciously  heard  and  granted. 
And  we  shall  not  cease,  day  and  night,  to  pray  unto  the 
heavenly  Father  long  to  preserve  her  grace,  and  all  other 
magistrates,  in  his  fear  and  love,  and  iu  prosperous  peace 
and  wealth,  with  long  life  and  honour.  Amen. 

Your  poor  suppliants,  the  lovers  of  Christ's  true 
religion  in  Norfolk  and  Suffolk. 


PATRICK'S  PLACES; 


A  TREATISE  OF  THE  LAW    AND  THE  GOSPEL. 


WRITTEN  IN  LATIN  BY  PATRICK  HAMILTON;   TRANSLATED  AND 
PUBLISHED  WITH  A  PREFATORY  LETTER  BY  JOHN  FRITH. 

TO  WHICH  AEE  ADDED, 

THE  ANNOTATIONS  OF  JOHN  FOX. 


LONDON: 
THE  RELIGIOUS  TRACT  SOCIETY; 

56,    PATERNOSTER   ROW  ;    65,    ST.    PAUL'S   CHURCHYARD  ; 

AND  164,  PICCADILLY: 
AND  SOLD  BY  THE  BOOKSELLERS. 


A 

BRIEF  ACCOUNT 

or 

PATRICK   HAMILTON, 

Abbot  of  Fearn,  in  Scotland,  and  Martyr,  1528. 


PATRICK  HAMILTON,  abbot  of  Feam,  was  the  first  person 
burned  in  Scotland  for  the  doctrines  of  the  Reformation.  He 
was  of  noble  and  royal  descent,  and  not  more  than  twenty-three 
years  of  age.  He  had  travelled  in  Germany,  and  visited  Luther, 
Melancthon,  and  other  reformers,  by  whom  he  was  instructed 
in  the  knowledge  of  the  truth ;  and  in  the  university  of  Mar 
burg,  he  publicly  advanced  the  conclusions  respecting  faith  and 
works,  which  propositions  are  set  forth  in  his  treatise,  called 
PATRICK'S  PLACES. 

Having  thus  received  the  truth,  he  became  desirous  to  im 
part  it  to  his  countrymen,  and  returned  home.  On  his  arrival, 
wherever  he  came,  he  exposed  the  corruptions  of  the  Church 
of  Rome,  and  preached  the  gospel.  Many  listened  to  his  dis 
courses,  and  were  inclined  to  adopt  the  doctrines  of  the  Reform 
ation.  At  this  the  popish  clergy  were  alarmed ;  but  as  Hamil 
ton  had  expressed  his  views  with  caution,  so  as  not  easily 
to  afford  them  a  pretext  for  proceeding  against  him,  they 
enticed  him  to  St.  Andrews,  to  confer  with  archbishop  Beaton, 
and  appointed  a  Dominican  friar,  named  Campbell,  to  converse 
with  him,  and  draw  forth  the  declaration  of  his  opinions,  under 
the  pretence  of  desiring  instruction.  Having  succeeded  in  this 
treacherous  design,  they  caused  Hamilton  to  be  seized  in  his 
bed  at  midnight,  and  carried  to  the  castle. 

On  the  next  day,  February  28,  1528,  he  was  brought  before 
the  bishops  and  clergy,  accused  of  maintaining  the  doctrines 
of  the  Reformation,  condemned  to  be  burned,  and  almost  im 
mediately  after  led  forth  to  the  stake ;  his  execution  being  has 
tened  lest  the  king,  who  was  then  absent  on  a  pilgrimage  to 
Ross-shire,  should  interfere,  and  prevent  the  cruel  designs  of  the 
popish  ecclesiastics.  Hamilton  suffered  with  much  constancy, 
desiring  the  people  "  to  keep  in  mind  the  example  of  his  death  ; 
for  although  bitter  to  the  flesh,  and  fearful  in  the  sight  of  men, 
yet  it  is  the  entrance  to  eternal  life,  which  none  can  inherit  who 
deny  Christ !"  The  flame  being  kindled,  he  cried  with  a  loud 
voice  "  Lord  Jesus,  receive  my  spirit !  How  long  shall  dark 
ness  overwhelm  this  realm,  and  how  long  wilt  thou  suffer  the 
tyranny  of  men  ?"  Friar  Campbell  exhorted  him  repeatedly  to 
recant,  and  call  upon  the  Virgin  Mary ;  upon  which  Hamilton 
reminded  him  of  what  had  passed  in  their  private  con 
ferences,  and  summoned  him  1o  answer  for  his  conduct  at 
the  judgment-seat  of  Christ  by  a  certain  time  which  he  named. 
The  conscience-stricken  friar  expired  in  a  frenzy  of  despair 
before  that  period  arrived. 


BRIEF  TREATISE 

CALLED 

PATRICK'S    PLACES. 


JOHN  FRITH  UNTO  THE  CHRISTIAN  READER.* 

BLESSED  be  God,  the  Father  of  our  Lord  Jesus  Christ, 
who,  in  these  last  days  and  perilous  times,  hath  stirred 
up  in  all  .countries  witnesses  unto  his  Son,  to  testify  the 
truth  unto  the  unfaithful,  to  save,  at  the  least,  some  from 
the  snares  of  antichrist,  which  lead  to  perdition,  as  you  may 
here  perceive  by  that  excellent  and  well  learned  young 
man,  Patrick  Hamilton,  born  in  Scotland,  of  a  noble  pro 
geny  :  who  sought  all  means  to  testify  the  truth,  and  took 
upon  him  the  priesthood,  even  as  Paul  circumcised  Timo- 
thv.  to  win  the  weak  Jews,  that  he  might  be  admitted  to 
preach  the  pure  word  of  God.  Notwithstanding,  as  soon 
as  the  chamberlainf  and  other  bishops  of  Scotland  had 
perceived  that  the  light  began  to  shine,  which  disclosed 
their  falsehoods,  which  they  conveyed  in  darkness,  they 
laid  hands  on  him,  and  because  he  would  not  deny  his 
Saviour  Christ,  at  their  instance,  they  burnt  him  to  ashes. 
Nevertheless,  God,  of  his  bounteous  mercy  (to  publish  to 
the  whole  world,  what  a  man  these  monsters  have 
murdered),  hath  reserved  a  little  treatise,  made  by  this 
Patrick,  which,  if  you  please,  you  may  call  "  PATRICK'S 
PLACES  :''  for  it  treateth  exactly  of  certain  common  places, 
which  being  known,  you  have  the  pith  of  all  divinity. 
This  treatise  have  I  turned  into  the  English  tongue,  for 
the  profit  of  my  nation  :  to  whom,  I  beseech  God,  to  give 
light,  that  they  may  espy  the  deceitful  paths  of  perdition, 
and  return  to  the  right  way  which  leadeth  to  life  everlast 
ing.  Amen. 

*  John  Frith  was  burned  in  Smithfield,  A.D.  1533. 
t  Or  chancellc  ',  archbishop  Beatou. 


Patrick  Hamilton. 
PATRICK'S   PLACES. 


THE  DOCTRINE  OF  THE  LAW. 

The  law  is  a  doctrine  that  biddeth  good,  and  forbiddeth 
evil,  as  the  commandments  do  specify,  here  following : — 

The  ten  commandments  of  God. 

1.  Thou  shalt  worship  but  one  God. 

2.  Thou  shalt  make  thee  no  image  to  worship  it 
H.  Thou  shalt  not  swear  by  His  name  in  vain. 

i.  Hold  the  sabbath-day  holy. 

5.  Honour  thy  father  and  thy  mother. 

6.  Thou  shalt  not  kill. 

7.  Thou  shalt  not  commit  adultery. 

8.  Thou  shalt  not  steal. 

9.  Thou  shalt  not  bear  false  witness. 

10.  Thou  shalt  not  desire  aught  that  belongeth  to  thy 
neighbour. 

All  these  commandments  are  briefly  comprised  in  these 
two,  here  under  ensuing. 

"  Love  thy  Lord  God  with  all  thine  heart,  with  all  thy 
soul,  and  with  all  thy  mind.  This  is  the  first  and  great 
commandment.  The  second  is  like  unto  this,  that  is, 
Love  thy  neighbour  as  thyself.  On  these  two  command 
ments  hang  all  the  law  and  the  prophets."  Matt.  xxii. 
37—40. 

Certain  general  propositions  proved  by  the  scripture. 
The  first  proposition. 

He  that  loveth  God,  loveth  his  neighbour. 

This  proposition  is  proved,  1  John.  iv.  20.  "  If  any 
man  say,  I  love  God,  and  yet  hateth  his  brother,  he  is  a 
liar.  He  that  loveth  not  his  brother,  whom  he  hath  seen, 
how  can  he  love  God,  whom  he  hath  not  seen  ?" 

The  second  proposition. 

He  that  loveth  his  neighbour  as  himself,  keepeth  all  the 
commandments  of  God. 

This  proposition  is  thus  proved  :  "  Whatsoever  ye  would 
that  men  should  do  to  you,  even  so  do  to  them.  For  this 
is  the  law  and  the  prophets."  (Mat.  vii.  12.) 

He  that  loveth  his  neighbour,  fulfilleth  the  law.  "  Thou 
shalt  not  commit  adultery:  Thou  shalt  not  kill:  Thou 


Treatise  on  the  law  and  the  gospel.  5 

shall  not  steal :  Thou  shall  not  bear  false  witness  :  Thou 
shalt  not  desire,  &c.  And  if  there  be  any  other  com 
mandments,  all  are  comprehended  in  this  saying;  Love 
thy  neighbour  as  thyself."  (Rom.  xiii.  8,  9.) 

"  All  the  law  is  fulfilled  in  one  word,  that  is,  Love  thy 
neighbour  as  thyself."  (Gal.  v.  14.) 

Argument. 

"  He  that  loveth  his  neighbour,  keepeth  all  the  com 
mandments  of  God."  (Rom.  xiii.  8,  9.) 

"  He  that  loveth  God,  loveth  his  neighbour.''  (1  John, 
iv.  20.) 

Therefore,  he  that  loveth  God,  keepeth  all  the  com 
mandments  of  God. 

The  third  proposition. 
He  that  hath  faith,  loveth  God 

"  My  father  loveth  you,  because  you  love  me,  and  be 
lieve  that  I  came  of  God."  (John,  xvi.  27.) 

Argument. 

He  that  keepeth  the  commandments  of  God,  hath  the 
lore  of  God. 

He  that  hath  faith,  keepeth  the  commandments  of  God. 
Therefore,  he  that  hath  faith  loveth  God. 

The  fourth  proposition. 

He  that  keepeth  one  commandment  of  God,  keepeth 
them  all. 

This  proposition  is  confirmed,  Heb.  xi.  6.  "  It  is  im 
possible  for  a  man  without  faith  to  please  God,"  that  is, 
,o  keep  any  one  of  God's  commandments,  as  he  should 
do.  Then,  whosoever  keepeth  any  one  commandment, 
hath  faith. 

Argument. 

He  that  hath  faith,keepeth  all  the  commandments  of  God 

He  that  keeps  any  one  commandment  of  God,  hath  faith. 

Therefore,  he  that  keepeth  one  commandment,  keepeth 
them  all. 

The  fifth  proposition. 

He  that  keepeth  not  all  the  commandments  of  God, 
keepeth  not  one  of  them. 

Argument. 
He  that  keepeth  one  commandment  of  God,  keepeth  all 


C  Patrick  Hamilton. 

Therefore,  he  that  keepeth  not  all  the  commandments 
of  God,  keepeth  not  one  of  them. 

The.  sixth  proposition. 

It  is  not  in  our  power  to  keep  any  one  of  the  command 
ments  of  God. 

Argument. 

It  is  impossible  to  keep  any  of  the  commandments  of 
God,  without  grace. 

It  is  not  in  our  power  to  have  grace  (of  ourselves,) 

Therefore,  it  is  not  in  our  power  to  keep  any  of  the 
commandments  of  God. 

And  even  so,  may  you  reason  concerning  the  Holy 
Ghost  and  faith,  for  neither  without  them  are  we  able 
to  keep  any  of  the  commandments  of  God,  neither  yet  are 
they  in  our  power  to  have  (of  ourselves),  "  It  is  not  of  him 
that  willeth,"  &c.  (Rom.  ix.  16.) 

The  seventh  proposition. 

The  law  was  given  us  to  show  our  sin. 

"  By  the  law  cometh  the  knowledge  of  sin,"  (Rom.  iii. 
20.)  "  I  knew  not  what  sin  meant,  but  through  the  law. 
For  I  had  not  known  what  lust  had  meant,  except  the  law 
had  said,  Thou  shalt  not  lust.  Without  the  law,  sin  was 
dead."  That  is,  It  moved  me  not,  neither  wist  I  that  it 
was  sin,  which  notwithstanding  was  sin,  and  forbidden  by 
the  law.  (Rom.  vii.  7,  8.) 

The  eighth  proposition. 
The  law  biddeth  us  do  that  which  is  impossible  for  us. 

Argument. 

The  keeping  of  the  commandments  is  to  us  impossible. 

The  law  commandeth  us  to  keep  the  commandments. 

Therefore,  the  law  commandeth  us  that  which  is  impos 
sible. 

Objection.  But  thou  wilt  say,  Wherefore  doth  God  bid 
us  do  that  which  is  impossible  for  us? 

Ans.  I  answer,  To  make  thee  know  that  thou  art  but 
evil,  and  that  there  is  no  remedy  to  save  thee,  in  thine  own 
hand  :  and  that  thou  rnayest  seek  a  remedy  at  some  other, 
for  the  law  doth  nothing  else  but  command  thee. 


Treatise,  on  the  law  and  the  gospel. 

THE  DOCTRINE  OF  THE  GOSPEL. 

The  gospel,  is  as  much  as  to  say,  in  our  tongue,  GOOD 

TIDINGS  :  as   these    following  passages,   and   others    like 

them. 

Christ  is  the  Saviour  of  the  world.   (Luke  ii.  11.) 

Christ  is  the  Saviour.  (John  iv.  42.) 

Christ  died  for  us.   (Rom.  v.  8.) 

Christ  died  for  our  sins.  (1  Cor.  xv.  3.) 

Christ  bought  us  with  his  blood.   (1  Pet.  i.  18,  19.) 

Christ  washed  us  with  his  blood.   (Rev.  i.  5.) 

Christ  offered  himself  for  us.  (Heb.  vii.  27.) 

Christ  bare  our  sins  in  his  body.  (Isa.  liii.  4.) 

Christ  came  into  this  world  to  save  sinners.(  iTim.i.  15.) 

Christ  came  into  this  world   to    take  away  our  sins. 

(1  John,  iii.  5.) 

Christ  was  the  price  that  was  given  for  us  and  for  our 

sins.  (Titus,  ii.  14.) 

Christ  was  made  debtor  for  us.  (2  Cor.  v.  21.) 
Christ  paid  our  debt,  for  he  died  for  us.  (Mat.  xx.  28.) 
Christ  made  satisfaction  for  us  and  for  our  sins.  (1  John, 

ii.  2.) 

Christ  is  our  righteousness.  ~l 

Christ  is  our  sanctification.     >(  1  Cor.  i.  30.) 

Christ  is  our  redemption.       j 

Christ  is  our  peace.  (Eph.  ii.  14.) 

Christ  hath  pacified  the  Father  of  heaven  for  us.  (Rom. 

v.  1.  Eph.  ii.  16.) 

Christ  is  ours  and  all  his.  (1  Cor.  iii.  21,  22,  23.) 
Christ  hath  delivered  us  from  the  law,  from  the  devil, 

and  from  hell.  (Col.  i.  13.) 

The  Father  of  heaven  hath  forgiven  us  our  sins,   for 

Christ's  sake.    (Eph.  iv.  32.) 

Or  any  such  others  like  them,  which  declare  unto  us 

the  mercy  of  God. 

THE  NATURE  AND  OFFICE  OF  THE  LAW,  AND  OF  THE 
GOSPEL. 

The  law  showeth  us  our  sin.  (Rom.  iii.  20.) 

The  gospel  showeth  us  a  remedy  for  it.  (John,  i.  29.) 

The  law  showeth  us  our  condemnation.   (Rom.  vii.  9  > 

The  gospel  showeth  us  our  redemption.  (Col  i.  14.; 

The  law  is  the  word  of  wrath.  (Rom.  iv.  15.) 

The  gospel  is  the  word  of  grace.  (Acts,  xx.  32.) 


8  Patrick  Hamilton. 

The  law  is  the  word  of  despair.    (Deut.  xxvii.  26.) 
The  gospel  is  the  word  of  comfort.    (Luke,  ii.  14.) 
The  law  is  the  word  of  unrest.*  (Rom.  vii.  13.) 
The  gospel  is  the  word  of  peace.  (Eph.  ii.  17.) 

A  disputation  between  the  law  and  the.  gospel,  where  in 
showed  the  difference  or  contrariety  between  them  both. 

The  law  saith,  Pay  thy  debt. 

The  gospel  saith,  Christ  hath  paid  it. 

The  law  saith,  Thou  art  a  sinner,  despair,  and  thou 
shalt  be  damned. 

The  gospel  saith,  Thy  sins  are  forgiven  thee,  be  of  good 
comfort,  thou  shalt  be  saved. 

The  law  saith,  Make  amends  for  thy  sins. 

The  gospel  saith,  Christ  hath  made  it  for  thee. 

The  law  saith,  The  Father  of  heaven  is  angry  with  thee. 

The  gospel  saith,  Christ  has  pacified  him  with  his  blood. 

The  law  saith,  Where  is  thy  righteousness,  goodness, 
and  satisfaction  ? 

The  gospel  saith,  Christ  is  thy  righteousness,  thy  good 
ness,  and  satisfaction. 

The  law  saith.  Thou  art  bound  and  obliged  to  me,  to 
the  devil,  and  to  hell. 

The  gospel  saith,  Christ  has  delivered  thee  from  them  all. 


THE  DOCTRINE  OF  FAITH. 

Faith  is  to  believe  God,  like  as  Abraham  believed  God, 
and  it  was  imputed  unto  him  for  righteousness. 

To  believe  God,  is  to  believe  his  word,  and  to  account 
as  true  what  he  saith. 

He  that  believeth  not  God's  word,  believeth  not  God 
himself. 

He  that  believeth  not  God's  word,  counteth  him  false 
and  a  liar,  and  believeth  not  that  he  may  and  will  fulfil  his 
word,  and  so  denieth  the  might  of  God,  and  God  hi/nself. 

The  ninth  proposition. 
Faith  is  the  gift  of  God. 

Argument. 

Every  good  thing  is  the  gift  of  God. 
Faith  is  good. 

*  Anxiety,  disquietude. 


Treatise  on  the  law  and  the  gospel.  9 

Therefore,  faith  is  the  gift  of  God. 

The  tenth  proposition. 
Faith  is  not  in  our  power. 

Argument. 

The  gift  of  God  is  not  in  our  power. 
Faith  is  the  gift  of  God. 
Therefore,  faith  is  not  in  our  power. 

The  eleventh  proposition. 

He  that  lacketh  faith  cannot  please  God. 

"  Without  faith,  it  is  impossible  to  please  God."  (Rom. 
xiv.)     All  that  corneth  not  of  faith,  is    sin,  for  withou 
faith  can  no  man  please  God.   (Heb.  xi.  6.) 
Induction. 

He  that  lacketh  faith,  trusteth  not  God :  he  that  trusteth 
not  God,  trusteth  not  his  word :  he  that  trusteth  not  his 
word,  holdeth  him  false  and  a  liar :  he  that  holdeth  him 
false  and  a  liar,  believeth  not  that  he  may  do  what  he  pro- 
miseth;  and  so  he  denieth  that  he  is  God. 

Therefore,  it  followeth, — He  that  lacketh  faith,  cannot 
please  God. 

If  it  were  possible  for  any  man  to  do  all  the  good  deeds 
that  ever  were  done,  either  by  men  or  angels :  yet  being 
without  faith,  it  is  impossible  for  him  to  please  God. 

The  twelfth  proposition. 
A.11  that  is  done  in  faith,  plcaseth  God. 
"  Rig-ht  is  the  word  of  God,  and  all  his  works  in  faith." 

D 

(Psal.  xxxiii.  4.) 

"  Lord,  thine  eyes  look  to  faith  :"  that  is  as  much  as  to 
say,  Lord,  thou  delightest  in  faith.  (Jer.  v.  3.) 
The  thirteenth  proposition. 

He  that  hath  faith,  is  just  and  good. 
Argument. 

He  that  is  a  good  tree,  bringing  forth  good  fruit,  is  just 
and  good. 

He  that  hath  faith  is  a  good  tree,  bringing  forth  good 
fruit. 

Therefore,  he  that  hath  faith  is  just  and  good. 

The  fourteenth  proposition. 

He  that  hath  faith,  and  believeth  God,  cannot  displease 
him. 

B  3 


10  Patrick  Hamilton. 

Induction. 

He  that  hath  faith,  believeth  God  :  he  that  believeth 
God,  believeth  his  word :  he  that  believeth  his  word, 
knowelh  well  that  he  is  true  and  faithful  and  may  not 
lie,  knowing  that  he  both  may  and  will  fulfil  his  word. 

Therefore,  he  that  hath  faith,  cannot  displease  God  . 
neither  can  any  man  do  a  greater  honour  to  God,  than  to 
count,  him  true. 

Objection.  Thou  wilt  then  say,  that  theft,  murder,  adul 
tery,  and  all  vices,  please  God. 

Ans.  Nay  verily,  for  they  cannot  be  done  in  faith  :  "  for 
a  good  tree  beareth  good  fruit."  (Matt,  vii.) 

The  fifteenth  proposition. 

Faith  is  a  certainty  or  assuredness. 

"  Faith  is  a  sure  confidence  of  things  which  are  hoped 
for,  and  a  certainty  of  things  which  are  not  seen."  (Heb. 
xi.  I.) 

"  The  same  Spirit  certifieth  our  spirit,  that  we  are  the 
children  of  God."  (Rom.  viii.  16.) 

Moreover,  he  that  hath  faith,  well  knoweth  that  God 
will  fulfil  his  word. 

Whereby  it  appears,  that  faith  is  certainty  or  assuredness. 


A  MAN  IS  JUSTIFIED  BY  FAITH. 

Abraham  believed  God,  and  it  was  imputed  unto  him 
for  righteousness."  (Rom.  iv.  3.) 

"  We  suppose,  therefore,  that  a  man  is  justified  by  faith 
without  the  deeds  of  the  law."  (Rom.  iii.  29.  Gal.  ii.  16.) 

"  He  that  worketh  not,  but  believeth  on  Him  that  justi- 
fieth  the  wicked,  his  faith  is  counted  to  him  for  righteous 
ness."  (Rom.  iv.  5.) 

"  The  just  man  liveth  by  his  faith."  (Hab.  ii.  4.  Rom. 
i.  17.) 

"  We  know,  that  a  man  is  not  justified  by  the  deeds  of 
the  law  ;  but  by  the  faith  of  Jesus  Christ :  and  we  believe 
in  Jesus  Christ,  that  we  may  be  justified  by  the  faith  of 
Christ,  and  not  by  the  deeds  of  the  law."  (Gal.  ii.  16.) 


WHAT  IS  THE  FAITH  OF  CHRIST? 
The  faith  of  Christ  is,  to  believe  in  him,  that  is,  to  be- 


Treatise  on  the  law  and  the  gospel.  1 1 

lieve  his  word,  and  believe  that  he  will  help  thee  in  all  thy 
need,  and  deliver  thee  from  all  evil. 

Thou  wilt  ask  me,  What  word? — I  answer,  The  Gospel. 
"  He  that  believeth  in  Christ,  shall  be  saved."     (Mark, 
xvi.  16.) 

"  He  that  believeth  on  the  Son,  hath  everlasting  life." 
(John,  iii.  36.) 

"  Verily,  I  say  unto  you,  He  that  believeth  in  me  hath 
everlasting-  life."  (John,  vi.  47.) 

"  This  I  write  unto  you,  that  believe  on  the  Son  of 
God,  that  ye  may  know  that  ye  have  eternal  liie."  (1 
John,  v.  13.) 

"  Thomas,  because  thou  hast  seen  me,  therefore  hast 
thou  believed  ?  Happy  are  they  which  have  not  seen,  and 
yet  have  believed  in  me.1*  (John,  xx.  29.) 

"  All  the  prophets  bare  witness  to  him,  that  whosoever 
believeth  in  him,  shall  have  remission  of  their  sins." 
(Acts,  x.  43.) 

"  What  must  I  do,  that  I  may  be  saved  ?"  The  apostles 
answered:  "  Believe  in  the  Lord  Jesus  Christ,  and  thou 
shalt  be  saved."  (Acts,  xvl  30,  31 .) 

"  If  thou  acknowledge  with  thy  mouth,  thai  Jesus  is  the 
Lord,  and  believest  with  thine  heart,  that  God  raised  him 
from  death,  thou  shalt  be  safe."  (Rom.  x.  9.) 

"  He  that  believeth  not  in  Christ,  shall  be  condemned." 
(Mark,  xvi.  16.) 

"  He  that  believeth  not  the  Son,  shall  never  see  life,  but 
the  wrath  of  God  abideth  upon  him."  (John,  iii.  36.) 

"  The  Holy  Ghost  shall  reprove  the  world  of  sin,  be 
cause  they  believe  not  in  me."  (John,  xvi.  9.) 

"  They  that  believe  in  Jesus  Christ,  are  the  sons  of  God." 
(1  John,  v.  1.) 

"  Ye  are  all  the  sons  of  God,  because  ye  believe  in  Jesus 
Christ."  (I  John  iii.  1.) 

He  that  believeth  that  Christ  is  the  Son  of  God,  is  safe. 
"  Peter  said,  Thou  art  Christ  the  Son  of  the  living  God  ; 
Jesus  answered  and  said  unto  him  :  Happy  art  thou, 
Simon,  the  son  of  Jonas,  for  flesh  and  blood  have  not 
opened  to  thee  that ;  but  my  Father,  which  is  in  heaven." 
(Mat.  xvi.  16,  17.) 

"  We  have  believed,  and  'know  that  thou  art  Christ,  the 
Son  of  the  living  God."  (John,  vi.  69.) 

"  I  believe,  that  thou  art  Christ  the  Son  of  God,  which 
should  come  into  the  world."  (John,  xi.  27.) 


12  Talrick  Hamilton. 

"  These  things  are  written  that  ye  might  believe  that 
Jesus  is  Christ  the  Son  of  God,  and  that  ye,  in  believing, 
might  have  life."  (John,  xx.  31.) 

"  I  believe  that  Jesus  is  the  Son  of  God."  (Acts,  viii.  37.) 

The  sixteetith  proposition. 
He  that  believeth  the  gospel,  believeth  God. 
Argument. 

He  that  believeth  God's  word,  believeth  God. 
The  gospel  is  God's  word. 

Therefore,  he  that  believeth  the  gospel,  believeth  God. 
(See  page  7 — the  doctrine  of  the  gospel.) 

The  seventeenth  proposition. 

He  that  believeth  not  the  gospel,  believeth  not  God. 
Argument. 

He  that  believeth  not  God's  word,  believeth  not  God. 

The  gospel  is  God's  word. 

Therefore,  he  that  believeth  not  the  gospel,  believeth  not 
God  himself,  and  consequently,  he  that  believeth  not  those 
things  above  written,  and  such  others,  believeth  not  God. 

The  eighteenth  proposition. 

He  that  believeth  the  gospel,  shall  be  saved. 

"  Go  ye  into  all  the  world,  and  preach  the  gospel  unto 
every  creature  :  he  that  believeth  and  is  baptized,  shal! 
be  saved  :  but  he  that  believeth  not,  shall  be  condemned.' 
(Mark,  xvi.  16.) 


A  COMPARISON  BETWEEN  FAITH  AND  UNBELIE 

Faith  is  the  root  of  all  good. 

Unbelief  is  the  root  of  all  evil. 

Faith  maketh  God  and  man  good  friends. 

Unbelief  maketh  them  foes. 

Faith  bringeth  God  and  man  together. 

Unbelief  sundereth  them. 

All  that  faith  doth  pleases  God. 

All  that  unbelief  doth  displeases  God. 

Faith  only,  maketh  a  man  good  and  righteous. 

Unbelief  only,  maketh  him  unjust  and  evil 

Faith  maketh  a  man  a  member  of  Christ. 

Unbelief  maketh  him  a  member  of  the  devil. 


Treatise  on  the  law  and  the  gospel.  13 

Faith  maketh  a  man  the  inheritor  of  heaven. 

Unbelief  maketh  him  inheritor  of  hell. 

Faith  maketh  a  man  the  servant  of  God. 

Unbelief  maketh  him  the  servant  of  the  devil 

Faith  shovveth  us  that  God  is  a  sweet  Father 

Unbelief  showeth  him  as  a  terrible  Judge. 

Faith  holdeth  firm  by  the  word  of  God. 

Unbelief  wavers  here  and  there. 

Faith  counteth  and  holdeth  God  to  be  true. 

Unbelief  holdeth  him  false  and  a  liar 

Faith  knoweth  God. 

Unbelief  knoweth  him  not. 

Faith  loveth  both  God  and  his  neighbour. 

Unbelief  loveth  neither  of  them. 

Faith  only,  saveth  us. 

Unbelief  only,  condemneth  us. 

Faith  extolleth  God  and  his  deeds. 

Unbelief  extolleth  herself  and  her  own  deeds. 


OF  HOPE. 

Hope  is  a  trusty  (confident)  looking  after  that  which  is 
promised  us  to  come  :  as  we  hope  after  the  everlasting  joy, 
which  Christ  hath  promised  unto  all  that  believe  in  him. 

We  should  put  our  hope  and  trust  in  God  alone,  and  in 
no  other  thing. 

"  It  is  good  to  trust  in  God,  and  not  in  man."  (Psal. 
cxviii.  8.) 

"  He  that  trusteth  in  his  own  heart,  is  a  fool."  (Prov. 
xxviii.  26.) 

"  It  is  good  to  trust  in  God,  and  not  in  princes."  (Psal. 
cxviii.  9.) 

"  They  shall  be  like  unto  the  images  which  they  make, 
tmd  all  that  trust  in  them."  (Psal.  cxv.  8.) 

"  He  that  trusteth  in  his  own  thoughts,  doth  that  which 
is  ungodly."  (Prov.  xii.  5.) 

"  Cursed  be  he  that  trusteth  in  man."     (Jer.  xvii.  5.) 

"  Bid  the  rich  men  of  this  world,  that  they  trust  not  in 
their  unstable  riches,  but  that  they  trust  in  the  living  God." 
(1  Tim.  vi.  17.) 

"  It  is  hard  for  them  that  trust  in  money,  to  enter  into 
the  kingdom  of  heaven."  (Luke,  xviii.  24.) 

Moreover,  we  should  trust  in  him  only,  that  may  help 


14  Patrick  Hamilton. 

us  :  God  only  can  help  us  ;  therefore  we  should  trust  in 
him  only. 

Well  are  they  that  trust  in  God :  and  woe  to  them  that 
tnist  not  in  Him. 

"  Well  is  that  man  that  trnsteth  in  God,  for  God  shall 
be  his  trust."  (Jer.  xvii.  7.) 

He  that  trusteth  in  him,  shall  understand  the  verity. 

"  They  shall  all  rejoice  that  trust  in  thee  :  they  shall  ever 
be  glad,  and  thou  wilt  defend  them."  (Psal.  v.  11.) 


OF  CHARITY 

Charity  is  the  love  of  thy  neighbour.  The  rule  of 
charity  is  this,  do  as  thou  wouldest  be  done  unto  :  for 
Christ  holdeth  all  alike,  the  rich,  the  poor,  the  friend  and 
(he  foe,  the  thankful  and  unthankful,  the  kinsman  and 
stranger. 


A  COMPARISON  BETWEEN  FAITH,  HOPE,  AND  CHARITY. 

Faith  eometh  of  the  word  of  God :  Hope  cometh  of 
faith :  and  Charity  springeth  of  them  both. 

Faith  believes  the  word.  Hope  trusteth  in  that  which 
is  promised  by  the  word.  Charity  doth  good  unto  her 
neighbour,  through  the  love  that  she  hath  to  God,  and  the 
gladness  that  is  within  herself. 

Faith  looketh  to  God  and  his  word.  Hope  looketh 
unto  his  gift  and  reward.  Charity  looketh  on  her  neigh- 
bour's  profit. 

Faith  receives  God.  Hope  receives  his  reward.  Cha 
rity  loves  her  neighbour  with  a  glad  heart,  and  that  with 
out  any  respect  of  reward. 

Faith  pertaineth  to  God  only.  Hope  to  his  reward ;  and 
Charity  to  her  neighbour. 


THE  DOCTRINE  OF  WORKS. 
No  manner  of  Works  make  ?/»  righteous. 

We  believe  that  a  man  shall  be  justified  without  works. 
(Rom.  Hi.  28.) 

No  man  is  justified  by  the  deeds  of  the  law,  but  by  the 
faith  of  Jesus  Christ,  and  we  believe  in  Jesus  Christ  that 
we  may  be  justified  by  the  faith  of  Christ,  and  not  by  the 


Treatise  on  the  law  and  the  gospel.  15 

deeds  of  the  law  •  for  if  righteousness  come  by  the  law, 
then  Christ  died  in  vain.  (Gal.  ii.  16,  21.) 

That  no  man  is  justified  by  the  law,  is  manifest ;  for  a 
righteous  man  liveth  by  his  faith,  but  the  law  is  not  of  faith. 

Moreover,  since  Christ,  the  Maker  of  heaven  and  earth, 
and  all  that  is  therein,  behoved  to  die  for  us ;  we  are  com 
pelled  to  grant,  that  we  were  so  far  drowned  and  sunk 
ir:  sin,  that  neither  our  deeds  nor  all  the  treasures,  that 
ever  God  made  or  might  make,  could  have  holpen  us  out  of 
them  :  therefore  no  deeds,  nor  works  make  us  righteous. 

No  Works  make  us  unrighteous. 

If  any  evil  works  make  us  unrighteous,  then  the  con 
trary  works  should  make  us  rightwise.*  But  it  is  proved 
that  no  works  can  make  us  rightwise  :  therefore  no  works 
make  us  unrightwise. 

Works  make  us  neither  good  nor  evil. 

it  is  proved,  that  works  neither  make  us  rightwise  nor 
unrightwise  :  therefore  no  works  make  us  either  good  or 
evil ;  for  rightwise  and  good  are  one  thing,  and  unright 
wise  and  evil  likewise  one. 

Good  works  make  not  a  good  man,  nor  evil  works  an 
evil  man  ;  but  a  good  man  bringeth  forth  good  works,  and 
an  evil  man  evil  works. 

Good  fruit  maketh  not  the  tree  good,  nor  evil  fruit  the 
tree  evil ;  but  a  good  tree  beareth  good  fruit,  and  an  evil 
tree  evil  fruit. 

A  good  man  cannot  do  evil  works,  nor  an  evil  man  good 
works  ;  for  a  good  tree  cannot  bear  evil  fruit,  nor  an  evil 
tree  good  fruit. 

A  man  is  good  before  he  do  good  works,  and  evil  before 
he  do  evil  works  ;  for  the  tree  is  good  before  it  bears  good 
fruit,  and  evil  before  it  bears  evil  fruit. 

Every  Man,  and  the  Works  of  Man,  are  either  good  or  evil. 

Every  tree,  and  the  fruits  thereof,  are  either  good  or 
evil :  either  make  ye  the  tree  good,  and  the  fruit  good 
also,  or  else  make  the  tree  evil,  and  the  fruit  of  it  likewise 
evil.  (Mat.  xii.  33.) 

A  good  man  is  known  by  his  works ;  for  a  good  man 
doth  good  works,  and  an  evil  man,  evil  works.  Ye  shall 
know  them  by  their  fruits ;  for  a  good  tree  beareth  good 

*  Justify  us. 


16  Patrick  Hamilton 

fruit,  and  an  evil  tree,  evil  fruit.     A  man  is  likened  to  the 
tree,  and  his  works  to  the  fruit  of  the  tree. 

Beware  of  false  prophets,  which  come  to  you  in  sheep's 
clothing,  but  inwardly  they  are  ravening  wolves :  ye  shall 
know  them  by  their  fruits.  (Matt.  vii.  15,  16.) 

None  of  our  Works  either  save  us,  or  condemn  us. 

If  works  make  us  neither  righteous,  or  unrighteous, 
then  thou  wilt  say,  it  maketh  no  matter  what  we  do.  I 
answer,  If  thou  do  evil,  it  is  a  sure  argument  that  thou  art 
evil,  and  Wantest  faith.  If  thou  do  good,  it  is  an  argument 
that  thou  art  good,  and  hast  faith ;  for  a  good  tree  beareth 
good  fruit,  and  an  evil  tree,  evil  fruit.  Yet  good  fruit 
maketh  not  the  tree  good,  nor  evil  fruit  the  tree  evil :  so 
that  a  man  is  good,  ere  he  do  good  deeds ;  and  evil,  ere 
he  do  evil  deeds. 

The  Man  is  the  Tree,  his  Works  are  the  Fruit. 

Faith  maketh  the  good  tree,  and  unbelief  the  evil  tree  : 
as  the  tree,  so  is  the  fruit ;  as  is  a  man,  such  are  his 
works.  For  all  things  that  are  done  in  faith  please  God, 
and  are  good  works  :  and  all  that  are  done  without  faith 
displease  God,  and  are  evil  works. 

Whosoever  believeth,  or  thinketh  to  be  saved  by  his 
works,  denieth  that  Christ  is  his  Saviour,  that  Christ 
died  for  him,  and  that  all  things  pertain  to  Christ.  For 
how  is  he  thy  Saviour,  if  thou  mightest  save  thyself  by  thy 
works,  or  whereto  should  he  die  for  thee,  if  any  of  thy 
works  might  have  saved  thee  ? 

What  is  it  to  say,  Christ  died  for  thee  ?  Verily,  it  is 
that  thou  shouldest  have  died  perpetually,  and  that  Christ, 
to  deliver  thee  from  death,  died  for  thee,  and  changed  thy 
perpetual  death  into  his  own  death.  For  thou  madest  the 
fault,  and  he  suffered  the  pain,  and  that  for  the  love  he 
had  unto  thee,  before  thou  wast  born,  when  thou  hadst 
done  neither  good  nor  evil. 

Now,  seeing  he  hath  paid  thy  debt,  thou  needest  not, 
neither  canst  thou  pay  it,  but  thou  shouldest  be  damned, 
if  his  blood  were  not  shed.  But  since  he  was  punished 
for  thee,  thou  shalt  not  be  punished. 

Finally,  he  has  delivered  thee  from  thy  condemnation 
and  all  evil,  and  desires  nought  of  thee,  but  that  thou  wilt 
acknowledge  what  he  has  done  for  thee,  and  bear  it  in 
mind  :  and  that  thou  wouldest  help  others  for  his  sake,  both 


Treatise  on  the.  law  and  the  gospel.  17 

HI  word  and  deed,  even  as  he  has  helped  thee  for  nought, 
and  without  reward. 

O  how  ready  should  we  be  to  help  others,  if  we  knew 
his  goodness  and  gentleness  towards  us  !  He  is  a  good  and 
gentle  Lord,  for  he  does  all  for  nought.  Let  us  beseech 
you,  therefore,  follow  his  footsteps,  whom  all  the  world 
ought  to  praise  and  worship.  Amen. 
He  that  thinketh  to  be  saved  by  his  Works,  calleth  himself 
Christ. 

For  he  calleth  himself  the  Saviour,  which  name  per- 
taineth  to  Christ  only. 

What  is  a  Saviour,  but  he  that  saveth?  and  he  saith, 
"  I  saved  myself,"  which  is  as  much  as  to  say,  "  I  am 
Christ ;"  for  Christ  only  is  the  Saviour  of  the  world. 

We  should  not  do  good  Works  for  the  intent  to  get  the 
inheritance  of  Heaven,  or  remission  of  Sin. 

For  whosoever  believeth  to  get  the  inheritance  of  hea 
ven,  or  remission  of  sin,  through  works,  he  believeth  not 
to  get  the  same  for  Christ's  sake.  And  they  that  believe 
not  that  their  sins  are  forgiven  them,  and  that  they  shall 
be  saved,  for  Christ's  sake,  they  believe  not  the  gospel. 
For  the  gospel  saith,  You  shall  be  saved  for  Christ's  sake  ; 
youi  sins  are  forgiven  for  Christ's  sake. 

He  that  believeth  not  the  gospel,  believelh  not  God. 
So  it  follows,  that,  they  which  believe  to  be  saved  by  their 
works,  or  to  get  remission  of  their  sins  by  their  own  deeds, 
believe  not  God,  but  account  him  a  liar,  and  so  utterly 
deny  him  to  be  God. 

Object.  Thou  wilt  say, "  Shall  we  then  do  no  good  deeds  ?" 

Am.  I  say  not  so,  but  I  say,  we  should  do  no  good  works 
for  the  intent  to  get  the  inheritance  of  heaven,  or  remis 
sion  of  sin.  For  if  we  believe  to  get  the  inheritance  of 
heaven,  through  good  works,  then  we  believe  not  to  get  it 
through  the  promise  of  God.  Or,  if  we  think  to  get  re 
mission  of  our  sins,  by  our  deeds,  then  we  believe  not  that 
they  are  forgiven  us,  and  so  we  account  God  a  liar.  For 
God  saith,  Thou  shall  have  the  inheritance  of  heaven  for 
my  Son's  sake  :  thy  sins  are  forgiven  thee  for  my  Son's 
sake :  and  you  say,  It  is  not  so,  but  I  will  win  it  through 
my  works.  Thus  you  see,  I  condemn  not  good  deeds, 
but  I  condemn  the  false  trust  in  any  works  ;  for  all  the 
works  wherein  a  man  putteth  any  confidence,  are  therefore 
poisoned  and  become  evil. 


18  Patrick  Hamilton. 

Wherefore,  thou  must  do  good  works  ;  but  beware  that 
hou  do  them  not  to  deserve  any  good  through  them.  For 
if  thou  do  so,  thou  receivest  the  good,  not  as  the  gift  of 
God,  but  as  a  debt  due  to  thee,  and  makest  thyself  fellow 
with  God,  because  thou  wilt  take  nothing  of  him  for 
nought.  And  what  needeth  he  any  thing  of  thine,  who 
giveth  all  things,  and  is  not  the  poorer  ? 

Therefore,  do  nothing  to  him,  but  take  of  him  ;  for  he 
is  a  gentle  Lord,  and  with  more  glad  will  gives  us  all 
that  we  need,  than  we  can  take  it  of  him.  Then  if  we 
want  aught,  let  us  thank  ourselves. 

Press  not  therefore  to  the  inheritance  of  heaven,  through 
presumption  of  thy  good  works,  for  if  thou  do,  thou 
countest  thyself  holy  and  equal  to  God,  because  thou  wilt 
take  nothing  of  him  for  nought;  and  so  shalt  thou  fall,  as 
Lucifer  fell  for  his  pride. 


Certain  brief  Notes  or  Declarations  upon  THE  PLACES  OF 
PATRICK  HAMILTON,  by  John  Fox. 

This  little  treatise  of  Master  Patrick's  Places,  albeit,  in  quantity 
it  is  short,  yet  in  effect,  it  comprehends  matter,  able  to  fill  large 
volumes,  declaring  to  us  the  true  doctrine  of  the  law,  of  the  gospel, 
of  faith,  and  of  works  ;  with  the  nature,  and  properties,  and  also 
the  difference  of  the  same.  Which  difference  is  thus  to  be  under 
stood — that  in  the  cause  of  salvation,  and  in  the  office  of  justifying, 
these  are  to  be  removed  and  separated  asunder  ;  the  law  from  the 
gospel,  and  faith  from  works  :  otherwise,  in  the  person  that  is  jus 
tified,  and  also  in  order  of  doctrine,  they  ought  commonly  to  go 
necessarily  together. 

Therefore,  wheresoever  any  Question  or  doubt  arises  respecting 
salvation,  or  our  justification  before  God,  there  the  law  and  all  good 
works  must  be  utterly  excluded  and  stand  apart,  that  grace  may 
appear  free,  the  promise  simple,  and  that  faith  may  stand  alone. 
Wnich  faith  alone,  without  law  or  works,  worketh  to  every  man 
particularly*  his  salvation,  through  the  mere  promise,  and  the  free 
grace  of  God.  This  word,  particularly,  I  add,  for  the  particular 
certifying  of  every  man's  heart  privately  and  peculiarly,  who  be 
lieves  in  Christ.  For  as  the  body  of  Christ  is  the  efficient  cause  of 
the  redemption  of  the  whole  world  in  general :  so  is  faith  the  in- 
strumi-ntal  cause,  by  which  every  man  applies  the  said  body  of 
Christ  particularly  to  his  own  salvation.  So  that  in  the  action  and 
office  of  justification,  both  law  and  works  are  utterly  secluded  and 
exemptedjt  as  things  having  nothing  to  do  iu  this  behalf.  The  rea 
son  is  this :  seeing  that  all  our  redemption  universally  springeth 
only  from  the  body  of  the  Son  of  God  crucified ;  then  there  is 
nothing,  that  can  stand  us  in  stead,  but  that  only,  wherewith  this 
body  of  Christ  is  apprehended.  Now,forsomuch  as  neither  the  law 
nor  works,  but  faith  only,  is  that  which  apprehendeth  the  body  and 

*  Or  individually.  f  Put  out  of  question. 


fox's  Remarks.  J9 

death  of  Christ,  therefore  faith  only  is  that  matter  which  justifies 
every  soul  before  God,  through  the  strength  of  that  object  which  it 
doth  apprehend.  For  the  only  object  of  our  faith  is  the  body  of 
Christ,  like  as  the  brazen  serpent  was  the  only  object  of  the  Is 
raelites'  looking,  and  not  of  their  hands'  working  ;  by  the  strength 
of  which  object,  through  the  promise  of  God,  immediately  pro 
ceeded  health  to  the  beholders.  So,  the  body  of  Christ,  being  the 
object  of  our  faith,  striketh*  righteousness  to  our  souls,  not  through 
working,  but  believing-  only. 

Thus  you  see,  how  Faith,  being  the  only  eye  of  our  souls,  stand- 
eth  :ilone  with  her  object,  in  the  case  of  justification  :  but  yet,  never 
theless,  in  the  body  she  standeth  not  alone :  for  besides  the  eye, 
there  are  also  hands  to  work,  feet  to  walk,  ears  to  hear,  and  other 
members  more,  every  one  convenient  for  the  service  of  the  body  • 
and  yet  there  is  none  of  them  all  that  can  see,  but  only  the  eye.  So, 
in  a  Christian  man's  life,  and  in  order  of  doctrine,  there  is  the  law, 
there  is  repentance,  there  is  hope,  charity,  and  deeds  of  charity  : 
all  which,  in  life,  and  in  doctrine,  are  joined,  and  necessarily  concur 
together,  and  yet  in  the  action  of  justifying,  there  is  nothing  else  in 
man,  that  hath  any  part  or  place  but  Faith  only,  apprehending  the 
object,  which  is  the  body  of  Christ  Jesus  crucified  tor  us,  in  whom 
consisteth  all  the  worthiness  and  fulness  of  our  salvation,  by  faith  : 
that  is,  by  our  apprehending  and  receiving  of  him,  according  as  it 
is  written  (John,  i.  12.),  "  Whosoever  received  him,  he  gave  them 
power  to  be  made  the  sons  of  God,  even  all  such  as  believed  in  hia 
name,"  &c.  Also  (Isa.  liii.  11.),  "  And  this  just  servant  of  mine,  in 
the  knowledge  of  him  shall  justify  many,"  &c. 

Argument.  Apprehending  and  receiving  of  Christ  only,  maketh 
us  justified  before  God.  (John,  i.  12.) 

Christ  only  is  apprehended  and  received  by  faith. 

Therefore,  Faith  only  maketh  us  justified  before  God. 

Argument.  Justification  comethonly  by  apprehending  and  receiving 
of  Christ.  (Isa.  liii.  11.) 

The  law  and  works  do  not  pertain  to  the  apprehending  of  Christ. 

Therefore,  The  law  and  works  pertain  nothing  to  justification. 

Argument.  Nothing,  which  is  unjust  of  itself,  can  justify  us  before 
God,  or  help  any  thing  to  our  justification. 

Every  work  we  do,  is  unjust  before  God.    (Isa.  Ixiv.  6.) 

Therefore,  No  works  that  we  do,  can  justify  us  before  God,  or 
help  any  thing  to  our  justification. 

Argument.  If  works  could  any  thing  further  our  justification,  then 
should  our  works  profit  us  something  before  God. 

No  works,  do  the  best  we  can,  profit  us  before  God.  (Luke, xvii.10.) 

Therefore,  No  works  that  we  do,  can  further  our  justification. 

Argument.  All  that  we  can  do  with  God,  is  by  Christ  only.  (John, 
xv.  5.) 

Our  works  and  merits  are  not  Christ,  neither  any  part  of  him. 

Therefore,  Our  works  and  merits  can  do  nothing  with  God. 

Argument.  That  which  is  the  cause  of  condemnation,  cannot  be  the 
cause  of  justification. 

The  law  is  the  cause  of  condemnation.    (Rom.  iv.  15.) 

Therefore,  It  is  not  the  cause  of  justification. 

A  Consequent.  We  are  quit  and  delivered  from  the  law.  (Rom.  vii.  4.) 

Therefore,  we  are  not  quit  and  delivered  by  the  law. 

Forasmuch,  therefore,  as  the  truth  of  the  Scripture,  in  express 
words,  hath  thus  included  our  salvation  in  Faith  only,  we  are  en 
forced  necessarily  to  exclude  all  other  causes  and  means  in  our 
*  Imparts. 


20  Patrick  Hamilton. 

justification,  and  to  make  this  difference  between  the  law  and  the  gos 
pel,  between  faith  and  works  ;  affirming  with  the  Scripture  and  word 
of  God,  that  the  law  condemns  us,  our  works  do  not  avail  us,  and 
that  faith  in  Christ  only  justifies  us.  And  this  difference  and  dis 
tinction  ought  diligently  to  be  learned  and  retained  by  all  Chris 
tians,  especially  in  conflicts  of  conscience,  between  the  law  and  the 
gospel ;  faith  and  works ;  grace  and  merits  ;  promise  and  condition , 
God's  free  electio/i  and  man's  free  will.  So,  that  the  light  of  the 
free  grace  of  God,  in  our  salvation,  may  appear  to  all  consciences 
to  the  immortal  glory  of  God's  holy  name.  Amen. 

The  Order  and  difference  of  Places. 

The  Gospel.      (Faith.         (Grace.         (Promise.         (  God's  free  electiom. 
The  Law.          I  Works.       \  Merits.        \  Condition.      {  Man's  free  wilL 

The  difference  and  repugnance  of  these  places  being  well  noted 
and  expended,*  it  shall  give  no  small  light  to  every  faithful  Chris 
tian,  both  to  understand  the  Scripture,  to  judge  in  cases  of  con 
science,  and  to  reconcile  such  places  in  the  Old  and  New  Testament, 
as  else  may  seem  to  repugn,t  according  to  the  rule  of  Austin,  say 
ing  ;  "  Make  distinction  of  times,  and  thou  shalt  reconcile  the  two 
Scriptures,"  &c.  Contrariwise,  where  men  are  not  perfectly  in 
structed  in  these  Places  to  discern  between  the  law  and  the  gospel, 
between  faith  and  works,  &c. ;  so  long  they  can  never  rightly  esta 
blish  their  minds  in  the  free  promises  of  God's  grace  ;  but  they  walk 
confusedly,  without  order,  in  all  matters  of  religion.  Example 
whereof  we  have  in  the  Komish  church,  who,  confounding  these 
Places  together  without  distinction,  following  no  method,  have  per 
verted  the  true  order  of  Christian  doctrine,  and  have  obscured  the 
sweet  comfort  and  benefit  of  the  gospel  of  Christ,  not  knowing  what 
the  true  use  of  the  law,  nor  of  the  gospel  meaneth. 

In  the  Doctrine  of  the  Law  three  things  are  to  be  noted. 
First,  what  is  the  true  rigour  and  strength  of  the  law,  which  is,  to 
require  full  and  perfect  obedience  of  the  whole  man,  not  only  to  re 
strain  his  outward  actions,  but  also  his  inward  motions  and  inclina 
tions  of  will  and  affection,  from  the  appetite  of  sin :  and  therefore  saith 
St.  Paul  =  "The  law  is  spiritual,  but  I  am  carnal,"  &c.  (Rom.vii.  14.) 
Whereupon  rises  this  proposition  :  tnat  it  is  not  in  our  nature  and 
power  to  fulfil  the  law.  Likewise,  the  law  commandeth  that  which 
is  to  us,  impossible,  &c.  The  second  thing  to  be  noted  in  the  doc 
trine  of  the  law,  is  to  consider  the  time  and  place  of  the  law,  what 
they  are,  and  how  far  they  extend.  For  as  the  surging  seas  have 
their  banks  and  bars  to  keep  them  in ;  so,  the  law  hath  his  times 
and  limits  which  it  ought  not  to  pass.  If  Christ  had  not  come  ani 
suffered,  the  time  and  dominion  of  the  law  had  been  everlasting. 
But  now,  seeing  Christ  hath  come  and  hath  died  in  his  righteous 
flesh,  the  power  of  the  law  against  our  sinful  flesh  doth  cease. 
"  For  the  end  of  the  law  is  Christ."  (Rom.  x.  4.)  That  is,  the  death 
of  Christ's  body  is  the  death  of  the  law  to  all  that  believe  in  him: 
so  that  whosoever  repent  of  their  sins,  and  fly  to  the  death  and 
sufferings  of  Christ,  the  condemnation  and  time  of  the  law  is  ex 
pired  as  to  them.  Wherefore,  this  is  to  be  understood  as  a  perpe 
tual  rule  in  the  Scripture,  that  the  law  with  all  its  sentences  and 
judgments,  wheresoever  they  are  written,  either  in  the  Old  Testa 
ment  or  in  the  New,  ever  includes  a  privy  exception J  of  repentance 
and  belief  in  Christ,  to  which  it  gives  always  place,  having  there 
its  end,  and  can  proceed  no  further,  according  as  St.  Paul  says, 
"  The  law  is  our  schoolmaster  until  Christ,  that  we  might  be  Justified 
by  faith."  (Gal.  iii.  24,  25.) 

•  Considered.  t  Differ,  oppose.  t  Reservation. 


Fox's  Remarks.  2 1 

Moreover,  as  the  law  hath  its  time,  how  long  to  reign,  so  also  it 
hath  its  proper  place,  where  to  reign.  By  the  reign  of  the  law  here 
is  meant,  the  condemnation  of  the  law  :  for  as  the  time  of  the  law 
ceases,  when  the.  faith  of  Christ,  in  a  true  repenting  heart,  begins  : 
so  the  law  hath  no  place  in  such  as  are  good  and  faithful,  that  is, 
in  sinners  repenting  and  amending,  but  only  in  those  who  are  evil 
and  wicked.  I  here  call  all  such  evil  men,  as  walking  in  sinful  flesh, 
are  not  yet  driven  by  earnest  repentance,  to  fly  to  Christ  for  succour. 
And  therefore  saith  St.  Paul:  "  To  the  just  men  there  is  no  law  set, 
but  to  the  unjust  and  disobedient,"  &c.  (1  Tim.  i.  9.)  By  the  just 
man  here  is  meant,  not  he,  who  never  had  a  disease,  but  he,  who 
knowing  his  diseasej  seeks  out  the  physician,  and  being  cured, 
keeps  himself  in  health,  as  much  as  he  may,  from  any  more  surfeits : 
notwithstanding,  he  shall  never  so  keep  himself,  but  that  his  health, 
(that  is,  his  new  obedience)  shall  always  remain  frail  and  imperfect, 
and  shall  continually  need  the  physician.  Where,  by  the  way,  these 
three  things  are  to  be  noted,  I.  The  sickness  itself.  2.  The  know 
ing  of  the  sickness.  3.  The  physician.  The  sickness  is  sin.  The 
knowing  of  the  sickness  is  repentance,  which  the  law  worketh.  The 
physician  is  Christ.  And,  therefore,  although  in  remission  of  our 
sins,  repentance  is  joined  with  faith,  yet  it  is  not  the  dignity  or  wor 
thiness  of  repentance  that  causes  remission  of  sins,  but  only  the 
worthiness  of  Christ,  whom  faith  only  apprehends :  no  more  than 
the  feeling  of  the  disease  is  the  cause  of  health,  but  only  the  physi 
cian.  For  else  when  man  is  cast  and  condemned  by  the  law,  it  is 
not  repentance  that  can  save  or  deserve  life,  but  if  his  pardon  come, 
then  is  it  the  grace  of  the  prince,  and  not  his  repentance  that  saves. 

The  third  -point  to  be  considered  in  the  doctrine  of  the  law,  is 
this :  that  we  mark  well  the  end  and  purpose,  why  the  law  is  given, 
which  is,  not  to  bring  us  to  salvation,  nor  to  work  God's  favour,  nor 
to  make  us  good :  but  rather  to  declare  and  convict  our  wickedness, 
and  to  make  us  feel  the  danger  thereof,  to  this  end  and  purpose, 
that  we,  seeing  our  condemnation,  and  being  in  ourselves  con 
founded,  may  be  driven  thereby  to  have  our  refuge  in  Christ,  the 
Son  of  God,  and  submit  ourselves  to  him,  in  whom  only  is  to  be 
found  our  remedy,  and  in  none  other.  And  this  end  of  the  law 
ought  to  be  pondered  discreetly  by  all  Christians.  Otherwise,  they 
that  consider  not  this  end  and  purpose  of  the  law  fall  into  manifold 
errors  and  inconveniences.  1.  They  pervert  all  order  of  doctrine. 
2.  They  seek  that  in  the  law,  which  the  law  cannot  give.  3.  They 
are  not  able  to  comfort  themselves,  nor  others.  4.  They  keep  men's 
souls  in  an  uncertain  doubt  and  (Jubilation  of  their  salvation.  5.  They 
obscure  the  light  of  God's  grace.  C.  They  are  unkind  to*  God's  bene 
fits.  7.  They  are  injurious  to  Christ's  sufferings,  and  enemies  to  his 
cross.  8.  They  stop  Christian  liberty.  9.  They  bereave  the  church, 
the  spouse  of  Christ,  of  her  due  comfort,  as  if  they  took  away  the 
sun  out  of  the  world.  10.  In  all  their  doings  they  shoot  at  a  wrong 
mark.  For  where  Christ  only  is  set  up  to  be  apprehended  by  our 
faith,  and  so  freely  to  justify  us,  they,  leaving  this  justification  by 
faith,  set  up  other  marks,  partly  of  the  law,  partly  of  their  own 
devising,  for  men  to  shoot  at.  And  here  come  in  the  manifest  and 
manifold  absurdities  of  the  bishop  of  Rome's  doctrine,  which  here 
we  will  rehearse,  as  in  a  catalogue  here  following. 

Errors  and  Absurdities  of  the  Papists,  touching  the  doctrine  of  the  Law, 
and  of  the  Gospel. 

1.  They  erroneously  conceive  opinion  of  salvation  in  the  law, 
which  is  to  be  sought  only  in  the  faith  of  Christ,  and  in  no  other. 


22  Patrick  Hamilton. 

2.  They  erroneously  seek  God's  favour  by  worns  of  the  law,  not 
knowing  that  the  law  in  this  our  corrupt  nature  worketh  only  the 
anger  of  God.  (Rom.  iv.  15.) 

3.  They  err  also  in  this — that  where  the  office  of  the  law  is  diverse 
and  contrary  from  the  gospel,  they,  without  any  difference,  confound 
the  one  with  the  other,  making  the  gospel  to  be  a  law,  and  Christ 
to  be  a  Moses.    Thus  opposing  John,  i.  17. 

4.  They  err  in  dividing  the  law  unskilfully  into  three  parts  ;  into 
the  law  natural,  the  law  moral,  and  the  law  evangelical. 

5.  They  err  again,  in  dividing  the  law  evangelical  into  precepts 
and  counsels,  making  the  precepts  to  serve  for  all  men,  the  counsels 
only  to  serve  for  them  that  are  perfect. 

6.  The  chief  substance  of  all  their  teaching  and  preaching  rests 
upon  the  works  of  the  law,  as  may  appear  by  their  religion,  which 
vvnolly  consists  in  men's  merits,  traditions,  laws,  canons,  decrees, 
and  ceremonies.  Thus  opposing  Mark,  xvi.  15. 

7.  In  the  doctrine  of  salvation,  of  remission,  and  justification,  they 
either  admix  the  law  equally  with  the  gospel,  or  else,  quite  seclud 
ing  the  gospel,  they  teach  and  preach  the  law,  so  that  little  men 
tion  or  none  at  all  is  made  of  the  faith  of  Christ. 

8.  They  err  in  thinking,  that  the  law  of  God  requires  nothing  in 
us  under  pain  of  damnation,  but  only  our  obedience  in  external  ac 
tions  ;  as  for  the  inward  affections  and  concupiscence,  they  esteem 
them  hut  light  matters. 

9.  They,  not  knowing  the  true  nature  and  strength  of  the  law, 
erroneously  imagine  that  it  is  in  man's  power  to  fulfil  it    Rom.  viii.  3. 

10.  They  err  in  thinking  it  not  only  to  be  in  man's  power  to  keep 
the  law  of  God,  but  also  to  perform  more  perfect  works  than  are 
commanded  in  God's  law,  and  these  they  call  the  works  of  perfec 
tion.    And  hereof  rise  the  works  of  supererogation,  of  satisfaction, 
of  congruity,  and  condignity,  to  store  up  the  treasure-house  of  the 
pope's  church,  and  to  be  sold  out  to  the  people  for  money.  Gal.  ii.  21. 

11.  They  err,  in  saying,  that  the  monastical  state  is  more  perfect, 
for  keeping  the  counsels  of  the  gospel,  than  other  states  are,  in 
keeping  the  law  of  the  gospel. 

12.  The  counsels  of  the  gospel  they  call  the  vows  of  their  reli 
gious  men, as  profound  humility,  perfect  chastity,  and  wilful  poverty. 

13.  They  err  abominably,  in  equalling  their  laws  and  constitu 
tions  with  God's  law,  and  in  saying,  that  man's  law  bindeth  under 
pain  of  damnation  no  less  than  God's  law.    See  Mat.  xxiii.  4. 

14.  They  err  sinfully,  in  punishing  the  transgressors  of  their  Jaws 
more  sharply  than  the  transgressors  of  the  law  of  God,  as  appears 
by  their  inquisitions  and  their  canon  law,  &c. 

15.  Finally,  they  err  most  horribly  in  this,  that  where  the  free 
promise  of  God  ascribes  our  salvation?  only  to  our  faith  in  Christ, 
excluding  works,  they  contrarily  ascribe  salvation  only,  or  princi 
pally,  to  works  and  merits,  excluding  faith.     Whereupon  riseth  the 
application  of  the  sacrifice  of  the  mass,  '  ex  opere  operato'  (that  is, 
by  the  work  wrought)  for  the  quick  and  dead  ;  application  of  the 
merits  of  Christ's  passion  in  bulls  ;  application  of  the  merits  of  all 
religious  orders ;  and  many  other  falsehoods.    Matt.  xv.  7 — 9. 

Here  follow  three  Cautions  to  be  observed  and  avoided  in  the  true  under 
standing  of  the  Law. 

First,  that  we  through  misunderstanding  of  the  Scriptures,  do  not 
take  the  law  for  the  gospel,  nor  the  gospel  for  the  law  :  but  skilfully 
discern  and  distinguish  tin-  voice  of  the  one,  from  the  voice  of  the 
other.  Many  there  are,  who  reading  the  book  of  the  New  Testa 
ment,  take  and  understand  whatsoever  they  see  contained  in  the 
said  book,  to  be  only  and  merely  the  voice  of  the  gospel.  And  con- 


Fojis  Remarks.  23 

trariwise  suppose  that  whatsoever  is  contained  in  the  compass  of 
the  Old  Testament,  that  is,  within  the  law,  histories,  psalms,  and 
prophets,  is  only  and  merely  the  word  and  voice  of  the  law  ;  where 
in  many  are  deceived.  For  the  preaching  of  the  law  and  the  gos 
pel,  are  mixed  together  in  both  the  Testaments,  as  well  in  the  old  as 
the  new.  Neither  is  the  order  of  these  two  doctrines  to  be  dis 
tinguished  by  books  and  leaves,  but  by  the  diversity  of  God's 
Spirit,  speaking  unto  us.  For  sometimes  in  the  Old  Testament, 
God  comforts,  as  he  comforteth  Adam,  with  the  voice  of  the  gospel, 
sometimes,  also,  in  the  New  Testament,  he  threatens  and  terrifies,  as 
when  Christ  threatened  the  Pharisees  :  in  some  places  again,  Moses 
and  the  prophets  are  as  the  evangelists.  Insomuch,  that  Jerome 
doubted  whether  he  should  cull  Isaiah  a  prophet,  or  an  evangelist. 
In  some  places,  likewise,  Christ  and  the  apostles  supply  the  pal  of 
Moses  :  and  as  Christ  himself,  until  his  death,  was  under  the  law, 
which  law  he  came  not  to  break  but  to  fulfil,  so,  his  sermons  made 
to  the  Jews,  for  the  most  part  all  run  upon  the  perfect  doctrine  and 
works  of  the  law,  showing  and  teaching  what  we  ought  to  do  by 
the  right  law  of  justice,  and  what  danger  ensues  in  not  performing 
the  same.  All  which  places,  though  they  are  contained  in  the  boot 
of  the  New  Testament,  yet  they  are  to  be  referred  to  the  doctrine  of 
the  law,  ever  having  in  them  included  a  privy  exception  of  repent 
ance,  and  faith  in  Christ  Jesus.  As  for  example,  where  Christ  thus 
preached :  "  Blessed  are  they  that  are  pure  in  heart,  for  they  shall 
see  God,"  &c.  (Mat.  v.  8.)  Again  :  "  Except  ye  are  made  like  these 
children,  ye  shall  not  enter  into  the  kingdom  of  heaven,''  &c.  (MaL 
xviii.  3.)  Again:  "  But  he  that  doeth  the  will  of  my  Father,  shalt 
enter  into  the  kingdom  of  heaven,"  &c.  (Mat.  vii.  21.)  Again  :  the 
parable  of  the  unkind  servant  justly  cast  into  prison  for  not  forgiv 
ing  his  fellow,  &c.  (Mat.  xviii.  '23—35.)  The  casting  of  the  rich  glut 
ton  into  hell,  &c.  (Luke,  xvi.)  Again  ;  "  He  that  denieth  me  here 
before  men,  I  will  deny  him  before  my  Father,"  &c.  (Luke,  xii.  9.) 
With  such  other  places  of  like  condition.  All  these,  1  say,  per 
taining  to  the  doctrine  of  the  law,  ever  include  in  them  a  secret  ex 
ception  of  earnest  repentance,  and  faith  in  Christ's  precious  blood. 
For  Peter  denied,  and  yet  repented.  Many  publicans  and  sinners 
were  unkind,  unmerciful,  and  hard-hearted  to  their  fellow-servants, 
and  yet  many  of  them  repented,  and  by  faith  were  saved.  The 
grHce  of.  Christ  Jesus  work  in  us  earnest  repentance,  and  unfeigned 
faith  in  him.  Amen. 

Briefly,  this  may  serve  for  a  mark  to  know  when  the  law  speak- 
eth,  and  when  the  gospel  speaketh,  and  to  discern  the  voice  of  the 
one,  from  the  voice  of  the  other.  When  there  is  any  moral  work 
commanded  to  be  done,  either  for  eschewing*  punishment,  or  upon 
promise  of  any  reward  temporal  or  eternal ;  or,  when  any  promise 
is  made  with  condition  of  any  work  commanded  in  ihe  law  ;' there 
is  to  be  understood  the  voice  of  the  law.  Contrarily,  where  the 
promise  of  life  and  salvation  is  offered  unto  us  freely  without  our 
merits,  and  simply  without  any  condition  annexed  of  any  law,  either 
natural,  ceremonial,  or  moral ;  all  those  places,  whether  they  are 
read  in  the  Old  Testament,  or  in  the  New,  are  1o  be  referred  to  the 
voice  and  doctrine  of  the  gospel.  And  this  promise  of  God  freely 
made  to  us  by  the  merits  of  Jesus  Christ,  so  long  before  prophesied 
to  us  in  the  Old  Testament,  and  afterwards  exhibited  in  the  New 
Testament,  and  now  requiring  nothing  but  our  faith  in  the  Son  of 
God,  is  called  properly  tne  voice  of  the  gospel,  and  differs  from  the 
voice  of  the  law  in  this,  that  it  has  no  condition  adjoined  of  our 
meriting,  but  only  respects  the  merits  of  Christ,  the  Son  of  God,  by 
whose  faith  only  we  are  promised  of  God  to  be  saved  and  justified, 

*  Avoiding. 


24  Patrick  Hamilton. 

according  as  we  read,  (Rom.  iii.  22.)  "  The  righteousness  of  God 
cometh  by  faith  of  Jesus  Christ,  in  all  and  upon  all,  that  do  believe." 

The  second  caution  or  danger  to  be  avoided  is,  that  we,  now 
knowing,  how  to  discern  rightly  between  the  law  and  the  gospel, 
and  having  intelligence  not  to  mistake  the  one  for  the  other,  must 
take  heed  again,  that  we  break  not  the  order  between  these  two, 
taking  and  applying  the  law,  where  the  gospel  is  to  be  applied, 
either  to  ourselves,  or  towards  others.  For  alfieit,  the  law  and  the 
gospel,  many  times  are  to  be  joined  together  in  order  of  doctrine  ; 
yet  the  case  may  happen  sometimes,  that  the  law  must  be  utterly 
separated  from  the  gospel.  As  when  any  person  or  persons  feel 
themselves  so  terrified  and  oppressed,  with  the  majesty  of  the  law, 
and  judgments  of  God,  and  with  the  burden  of  their  sins  over- 
weighed  and  thrown  down  into  utter  discomfort,  almost  even  to  the 
pit  of  hell,  as  happens  many  times  to  soft  and  timorous  consciences 
of  God's  good  servants.  When  such  mortified  hearts  hear,  either 
in  preaching,  or  in  reading,  any  such  example  or  place  of  the  Scrip 
ture,  which  pertains  to  the  law,  let  them  think  that  the  same  belongs 
not  to  them,  any  more  than  mourning  weeds  belong  to  a  marriage 
feast ;  and  therefore  removing  utterly  out  of  their  minds  all  cogita 
tion  of  the  law,  of  fear,  of  judgment,  and  condemnation,  let  them 
only  set  before  their  eyes  the  gospel,  the  sweet  comfort  of  God's 
promise,  free  forgiveness  of  sins  in  Christ's  grace,  redemption, 
tiDerty,  rejoicing,  psalms,  thanksgiving,  and  a  paradise  of  spiritual 
joyfulness,  and  nothing  else.  Thinking  thus  with  themselves — that 
the  law  hath  done  its  office  in  them  already,  and  now  must  needs 
give  place  to  its  better,  that  is,  must  needs  give  place  to  Christ,  the 
Son  of  God,  who  is  the  Lord  and  Master,  the  Fulfiller,  and  also  the 
Finisher  of  the  law  ;  for  the  end  of  the  law  is  Christ.  (Roin.  x.  4.) 

The  third  danger  to  be  avoided  is,  that  we  do  not  use  or  apply, 
on  the  contrary  side,  the  gospel  instead  of  the  law.  For  as  the 
other  was  like  putting  on  a  mourning  gown,  in  the  feast  of  marriage  : 
so  is  this  like  casting  pearls  before  swine,  wherein  is  great  abuse 
among  many.  For  commonly  it  is  seen  that  these  worldly  epicures 
and  secure  mammonists,  to  whom  the  doctrine  of  the  law  properly 
appertains,  receive  and  apply  to  themselves,  most  principally,  the 
sweet  promises  of  the  gospel ;  and  contrariwise,  the  other  contrite 
and  bruised  hearts,  to  whom  belong  only  the  joyful  tidings  of  the 
gospel,  and  not  the  law,  for  the  most  part,  receive  and  retain  to 
themselves  the  terrible  voice  and  sentence  of  the  law.  Whereby  it 
comes  to  pass,  that  many  rejoice,  where  they  should  mourn ;  and  on 
the  other  side,  many  fear  and  mourn,  where  they  need  not.  \\  here- 
fore  to  conclude,  in  private  use  of  life,*  let  every  person  discreetly 
discern  between  the  law  and  the  gospel,  and  aptly  apply  to  himself 
that  which  he  seeth  to  be  convenient. 

And  again,  in  public  order  of  doctrine,  let  every  discreet  preacher 
put  a  difference  between  the  broken  heart  of  the  mourning  sinner,  and 
the  unrepenting  worldling ;  and  so  conjoin  both  the  law  with  the  gos 
pel,  and  the  gospel  with  the  law,  that  in  throwing  down  the  wicked, 
he  may  ever  spare  the  weak-hearted  :  and  again,  so  spare  the  weak, 
that  he  do  not  encourage  the  ungodly.  And  thus  much  concerning 
the  conjunction  and  the  difference  between  the  law  and  the  gospel, 
upon  the  occasion  of  MASTER  PATRICK'S  PLACES. 

•  Individually  and  for  his  private  use 


JUSTIFICATION. 


WITH  A  PREFACE  AM)  NOTES  BY  JOHN  KNOX 


WRITTEN  A.D.  1548.    PRINTED  A.D.  15S4. 


REPRINTED  1831. 


LONDON: 
THE  RELIGIOUS  TRACT  SOCIETY; 

56,    PATKRNOSTER    ROW  ;    65,   ST.   PAUL'S   CHURCHYARD ; 

AND    164,    PICCADILLY  : 
AND    SOLD   BY    THE    BOOKSELLERS. 


CONTENT?, 


Paze 

Brief  Account  of  Henry  Balnaves 2 

Epistle  dedicatory  by  Vautrollier,  the  original  publisher 3 

Original  Preface  by  John  Knox 6 

The  Author  unto  the  faithful  Readers 12 

Confession  of  Faith,  declaring  the  ARTICLE  OF  JUSTIFICATION. 
CH.  I.  What  should  be  the  study  of  man ;  and  wha*  man  should 

do  in  time  of  tribulation 13 

II.  How  man  comes  to  the  knowledge  of  God.  Where  should 
man  seek  God  ;  and  how  he  should  receive  him.  And  by 

whom  we  should  offer  our  petitions 13 

III.  The  fruit  of  tribulation  unto  the  faithful 15 

IV.  What  the  faithful  do  in  time  of  tribulation.  What  we  have 
of  our  own  nature,  and  what  of  Jesus  Christ.  What  Adam 
did  after  his  transgression.  The  goodness  of  God  shown 

unto  Adam.     The  promise  to  Abraham 17 

V.  The  comfort  of  Adam  in  all  afflictions,  and  the  example  left 

to  us  therein 19 

VI.  Wherefore  we  should  rejoice  in  tribulation.  The  diversity 
of  opinions  touching  the  article  of  justification,  and  who 
are  just  before  God.  What  is  the  substance  of  justifica 
tion  ;  and  why  the  article  thereof  should  be  holden  in 

memory 21 

VII.  What  Adam  and  Eve,  seeking  wisdom  against  God's  com 
mandment,  obtained,  and  what  they  obtain  which  seek 

justification  other  ways  than  the  scriptures  teach 24 

VIII.  Wherefore  Cain  slew  Abel.  How  long  God  suffered  the 
article  of  justification  to  be  pursued  by  the  seed  of  Cain. 
The  idolatry,  which  abounded  between  the  days  of  Noah 

and  Abraham 26 

IX.  God  renewed  to  Abraham  the  promise  made  to  Adam  of  the 
blessed  Seed,  whereto  Abraham  believing,  is  pronounced 
just.  The  wrong  judgment  of  the  fleshly  man  touching 

the  chosen  of  God 27 

X.  The  wrong  opinion  of  the  Jews  of  the  promised  Seed. 
Wherein  the  ungodly  place  justification.  Jeremiah.  The 
head  of  the  serpent  trodden  down  by  the  death  of  Jesus 
Christ.  The  article  of  justification  preached  after  the 

death  of  Christ 30 

XI.  How  Satan  hath  deceived  the  world  after  Christ,  and  where 
with  he  hath  clad  himself.  Wherein  the  wicked  Jews 

gloried,  and  wherein  the  pope  and  his  kingdom 32 

XII.  The  division  of  justice  (righteousness)  in  general,  with  th« 
definition  of  every  part  thereof.  The  cause  that  no  man 
is  just  by  the  law.  Scriptures  and  examples  proving  all 
men,  except  Jesus  Christ,  to  be  sinners 35 


iY  CONTENTS. 

Pap 

CH.  XIII,  The  justice  of  a  Christian.  The  questions  of  the  wicked 
against  the  manifest  will  of  God,  taught  in  the  scriptures. 

Tokens  declaring  the  serpent's  seed 42 

XIV.  Of  Adam's  gifts  before  his  fall  no  man  hath  experience. 
The  law  given  to  Moses,  and  why  man  may  not  fulfil  the 

law 44 

XV.  What  remained  in  man  ;ifter  his  fall,  and  what  man 
may  do  thereby  The  office  of  the  law,  and  what  shall 
man,  accused  thereby,  do.  The  conclusion  of  Paul  ....  47 
XVI.  The  diversity  of  names  of  that  justice  which  is  accept 
able  before  God.  Justice  is  plainly  revealed  in  the  gos 
pel.  What  it  is  to  live  in  faith,  or  by  faith 49 

XVII.  The  definition  of  faith.  The  method  of  St.  Paul  in 
writing  and  teaching,  and  the  necessity  of  good  works. 
Wherefore  justice  is  ascribed  unto  man.  Who  spoileth 

God  of  his  glory  . . .  • 52 

XVIII.  The  cause  wherefore  God  loveth  us.  Whereby  cometh 
the  heritage.  The  constancy  of  Abraham  in  faith,  and 
his  obedience.  Jesus  Christ  payeth  for  us  that  which  the 

law  requireth.     Who  spoileth  Christ  of  his  office 61 

XIX.  As  the  good  tree  beareth  good  fruit,  so  the  good  man 
worketh  good  works.  But  as  the  fruit  maketh  not  the  tree 
good,  so  works  make  not  the  man  just.  For,  as  the  tree 
is  before  the  fruit,  so  the  man  is  just  before  the  work  be 
good.  The  cause  why  we  should  work  good  works  ....  67 
XX.  An  answer  to  all  scriptures  which  our  adversaries  allege 
for  themselves,  against  the  justification  of  faith.  Where 
fore  works  are  commended  in  scriptures.  An  argument 

proving  that  no  works  justify 70 

XXI.  The  opinion  of  the  wicked,  seeking  their  own  glory. 
The  works  commanded  by  God  and  done  without  faith, 
are  abomination  before  him.  Whereby  cometh  the  new 
birth.  Paul  refuseth  his  works,  seeking  no  justification 

thereby 78 

XXII.  \Vhat  works  Christians  should  do 82 

XXIII.  What  the  reason  of  man  persuadeth  to  be  done  in  the 

matter  of  religion 88 

XXIV.  What  works  pastors  should  teach  unto  their  flocks. 
All  true  Christians  are  made  kings  and  priests  in  Christ's 

blood 92 

XXV.  The  offices  of  princes,  magistrates,  and  judges 98 

XXVI.  The  office  of  a  bishop 103 

XXVII.  The  office  of  the  fathers  to  the  sons  ;  householders  to 
their  families ;  and  of  husbands  to  their  wives.  What 
kind  of  men  were  chosen  to  be  bishops  in  the  primitive 

church 1 06 

XXVIII.  The  duty  of  the  master  unto  the  servant,  and  the  con 
trary.  Of  the  subject  to  the  prince.  Of  the  son  to  the 
father.  The  honour  which  the  sons  ought  to  give  the 

parents ' 

A  Brief  Summary  of  this  Book 113 


not 

CONFESSION    OF   FAITH, 

CONTAINING    HOW    THE   TROUBLED    MAN    SHOULD   SEEK    REKUOK  AT    Ht« 

UOl),    THERETO   LED  BY  FAITH  J    WITH  THE  DECLARATION  OF  THB 

ARTICLE  OP  JUSTIFICATION  AT  LENGTH.      THE  ORDER  OF 

GOOD  WORKS  WHICH  ARE  THE    FRUITS  OF  FAITH  J 

AND   HOW    THE    FAITHFUL   AND  JUSTIFIED 

MAN    SHOULD   WALK    AND    LIVE    IN 

THE    PERFECT    AND    Tit  UK 

CHRISTIAN  RELIGION, 

ACCORDING  TO  HI8 

VOCATION. 

COMPILED  BY  M.  HENRY  BALNAVES,  OF  HALHILL,  AND 
ONE  OF  THE  LORDS  OF  SESSION  AND  COUNCIL  OF  SCOTLAND, 
BEING  A  PRISONER  WITHIN  THE  OLD  PALACE  OF  ROANE. 

IN  THE  YEAR  OF  OUR  LORD,  1548. 

DIRECTED  TO  HIS  FAITHFUL  BRETHREN,  BEING  IN,  LIKE 
TROUBLE  OR  MORE.  AND  TO  ALL  TRUE  PROFESSORS  AND 
FAVOURERS  OF  THE  SINCERE  WORD  OF  GOD. 


He  shall  come,  and  shall  not  tarry,  in  whom  who  believe   shall 
be  confounded. — Acts  i.  Hab.  ii.  Heb.  x. 


bnprinttd  at  Edinburgh  by  Thomat  FoirtroUwr. 


BALNAYM. 


HENRY  BALNAVES,  of  Halhill,  was  horn  of  poor  parents  in  the  town 
of  Kirkaldy,  in  Scotland.  When  yet  a  boy  he  travelled  to  the  conti- 
'nent.  Hearing  of  a  free  school  at  Cologne,  he  procured  admission, 
and  received  a  liberal  education  with  instruction  in  the  principles  of  the 
Reformation.  Returning  to  his  native  country,  he  studied  the  law, 
and  was  for  some  time  in  the  family  of  the  earl  of  Arran,  by  whom  he 
was  employed  in  public  affairs,  but  was  dismissed  in  1542,  for  having 
embraced  the  protest ;uit  faith.  In  1546,  he  took  refuge  in  the  castle  of 
St.  Andrew's  with  those  who  had  put  cardinal  Beaton  to  death.  Though 
he  was  not  concerned  in  that  act,  he  was  declared  a  traitor,  and  excom 
municated.  During  the  siege  which  ensued,  he  went  to  England, 
whence  he  returned  with  supplies  of  provisions  and  money.  Upon  the 
surrender  of  the  castle  to  the  French,  he  was  conveyed  to  Rouen  with 
Knox  and  others,  where  they  were  detained  prisoners  contrary  to  the 
terms  of  capitulation.  While  in  prison,  Balnaves  composed  a  treatise 
on  Justification,  which  being  conveyed  to  Knox,  then  a  prisoner  on 
board  the  gallies,  the  latter  was  so  much  pleased  with  the  work,  as  to 
divide  it  into  chapters,  adding  marginal  notes,  and  an  epitome  of  the 
contents.  He  prefixed  a  recommendatory  preface,  in  which  he  give* 
an  account  of  the  treatise  and  its  origin.  There  is  reason  to  think  that 
tlie  manuscript  was  conveyed  to  Scotland  about  this  time,  but  was  mis 
laid,  and  for  many  years  supposed  to  be  lost.  After  the  death  of  Kuox, 
it  was  discovered  by  Knox's  secretary,  Bannantine,  in  the  hands  of  a 
child,  and  was  printed  in  1584,  under  the  title  of  A  Confession  of  Faith- 

Balnaves  returned  to  Scotland  in  1559,  and  was  again  employed  in 
public  affairs.  In  1563,  he  was  appointed  one  of  the  lords  of  bessio-\, 
he  died  at  Edinburgh  in  1579.  Dr.  M'Crie  says  that  he  raised  himseu, 
by  his  talents  and  probity,  from  an  obscure  station  to  the  first  honour* 
of  the  state,  and  was  justly  regarded  as  one  of  the  principal  supporters 
of  the  reformed  cause  in  Scotland 

The  treatise  of  Balnaves  is  now  reprinted  from  the  edition  of 
1584.  Dr.  M'Crie,  in  his  life  of  Knox,  has  given  several  passages  from 
it,  considering  that  he  couid  not  give  a  more  corrtct  view  of  the  senti 
ments  of  the  great  Scottish  Reformer  on  the  fundamental  article  of 
iaith — the  doctiine  of  Justification — than  by  quoting  from  a  book 
which  was  revised  and  approved  by  him 


THE 

CONFESSION  OF  FAITH. 


THB  EPISTLE  DEDICATORY  BY  THE  PUBLISHER. 


To  the  right  honourable  and  virtuous  lady  Alison  Sandi~ 
lands,  lady  of  Ormistoun*  Thomas  Vautrollier,  her 
humble  servitor,  wisheth  grace  and  peace,  in  Christ  Jesus. 

WHILE  I  consider,  noble  lady,  how  that  after  the  miser 
able  sackage  of  Jerusalem,  the  utter  wreck  and  overthrow 
of  the  city  and  temple  thereof,  the  lamentable  leading  unto 
and  being  in  captivity  of  the  Jews  ;  and  to  the  eyes  of  men 
the  unrecoverable  desolation  of  that  whole  commonweal, 
having  now,  as  it  were,  lain  so  many  years  buried  ;  yet  at 
the  last,  besides  their  deliverance  which  was  most  wonder 
ful  ;  how,  I  say,  that  wherein  their  greatest  beauty  and 
highest  felicity  ever  did  stand  ;  yea,  the  only  glory  wherein 
any  people  could  excel,  that  is,  the  law  of  God  given  by 
Moses,  was  found  out  amongst  the  desperate  ruins,  unde- 
stroyed,  unviolated,  and  safely  preserved,  as  is  to  be  seen 
by  the  holy  history,  2  Chron.  xxxiv.  2  Kings  xxii.  I 
cannot  but  acknowledge  the  wonderful  providence  and  ex 
ceeding  great  mercy  of  our  God,  in  preserving  from  time 
to  time  his  blessed  law  and  word,  (wherein  only  consists 
the  glory  and  felicity  of  his  church  upon  the  face  of  this 
earth,)  from  depravation,  corruption,  and  destruction,  in 
whatsoever  extreme  dangers  ;  howsoever  the  blind  papists 
cannot  see  this  without  a  visible  and  glistening  succession 
of  a  church  to  do  the  same.  The  like  persuasion  whereof, 
now  in  the  whole  body  of  the  scripture,  now  in  some  parts 
or  portions  of  the  same ;  the  histories  of  times,  and  memo 
ries  of  men  do  record;  so  that  God's  careful  providence 
and  merciful  preservation,  hath  always  been  bent  hereto. 

And  if  it  be  lawful  to  compare  small,  base,  and  little 
things,  unto  such  as  are  great,  high,  and  mighty ;  surely 
there  was  a  certain  pretty,  learned,  and  godly  treatise,  com- 

•  Knox  in  early  life  was  tutor  in  the  family  of  Ormiston,  wh» 
favoured  and  protected  him. 

•  I 


4  Balnaves. 

piled  by  a  divine  lawyer,  and  honourable  sessioner  of  the 
king's  majesty's  session  and  public  council,  which  through 
the  injuries  of  time,  negligence  of  keepers,  great  and  care 
ful  distractions  of  the  author,  was  so  lost,  and,  to  the  opinion 
of  all,  perished,  that  being  earnestly  coveted,  greatly  desired, 
and  carefully  sought  for  and  searched  out  by  some  good, 
godly,  and  learned,  as  having  some  intelligence  of  the 
author's  travels  in  that  part ;  yet  it  could  never  be  had,  as 
desperate  at  any  time  to  have  been  able  to  be  recovered,  until 
to  man's  appearance  of  mere  chance,  but  most  assuredly  by 
the  merciful  providence  of  our  God,  a  certain  godly  and 
zealous  gentleman,*  privy  to  the  desires  of  some  that  so 
earnestly  coveted  it,  being  in  the  town  of  Ormiston  in 
Lothian,  found  the  same  in  the  hands  of  a  child,  as  it  were 
serving  to  the  child  to  play  him  with  !  and  so  he  received  and 
recovered  the  same.  And  as  this  treatise  was  a  pretty  and 
gentle  strandt  of  the  abundant  fountain  of  the  scriptures, 
why  might  it  not  savour  of  its  own  source,  spring,  and  be 
ginning?  Why  might  not  the  daughter  this  far  even  re 
semble  the  mother,  or  be  of  the  same  fortune,  and  as  it 
were  subject  to  the  same  fatality  with  her  ? 

Wherefore,  this  treatise,  coming  to  my  hands,  as  a  sin 
gular  token  of  the  finder's  loving-kindness  and  liberal  will 
and  affection  towards  me ;  considering  the  worthiness, 
utility,  compendious  learning,  and  singular  godliness 
thereof;  I  could  not  either  be  so  unjust  to  the  honourable 
fame  of  the  godly  author,  either  so  ingrate  to  the  loving 
offerer  unto  me,  either  envious  to  the  commonwealth  of 
Christianity,  or  sacrilegious  towards  God,  in  suppressing 
his  glory  in  this  point,  as  not  to  commit  the  same,  by  my 
travail,  to  a  longer  and  more  lasting  memory  :  that  so,  in 
this  rarity  of  trusty  and  faithful  handmaids,  and  great  store 
of  treasonable  dealing  of  vile  hirelings,  this  lawful  and 
loving  daughter  might,  after  a  manner,  somewhat  be  an 
handmaiden  and  servant  to  the  own  mother,  that  is,  to  the 
scriptures,  whereof  she  floweth  and  proceedeth. 

An.l  surely  not  a  few  nor  small  reasons  moved  me  to 
utter  the  same,  worshipful  lady,  under  the  shadow  of  your 
n  line  and  as  it  were  dedicate  it,  at  least  my  pains  and 
travails  in  setting  it  out,  unto  your  honour.  For,  it  being 

.*  Richard  Bannantine,  servant,  or  rather  secretary  to  John  Knox, 
by  whom  an  account  of  the  last  illness  of  that  reformer  was  drawn 
up.  The  diary  of  Banuantine  contains  some  interesting  historioU 
particulars  of  the  times  of  the  reformation. 

+  Interweaving,  compilation. 


Dedication  to  Confession  of  Faith.  5 

found  and  recovered  in  your  ground  and  holding,  and,  after 
a  manner,  being  the  birth  thereof;  who  can  so  justly  as  you 
now  and  yours  challenge  the  right  of  the  same,  after  God's 
calling  the  author  to  his  mercies  ?  It  is  also  a  work  bred 
and  brought  forth  in  that  affliction  and  banishment  for 
Christ's  sake,  in  the  which  you  did  breed  and  bring  forth 
your  dearest  children.  It  is  the  work  of  a  faithful  brother 
and  most  trusty  counsellor,  participant  of  all  the  afflictions, 
and  continuing  constant  to  the  end,  and  in  the  end.  It  is 
such,  that  when  as  it  was,  I  wot  not  how,  let  be  amongst 
the  hands  of  babes  to  play  them  with,  it  was  through  God's 
providence  recovered  by  that  godly  gentleman,  your  lady 
ship's  secretary.*  It  was  by  that  notable  servant  of  God, 
whom  the  laird,  your  husband,  of  godly  memory,  and  you, 
did  ever  so  dutifully  reverence,!  and  he  so  fatherly  and 
christianly  love  you,  so  earnestly  cared  for,  and  so  diligently 
sought  out  and  inquired  of,  that  it  might  be  preserved  from 
perishing,  as  almost  nothing  more.  And  as  the  book  of 
the  law,  found  in  the  temple  by  God's  providence,  was  pre 
sented  to  Josiah,  to  renew  the  covenant  betwixt  God  and 
his  people,  and  to  bring  them  again  under  his  right  obedi 
ence,  and  to  found  them  in  his  true  knowledge  and  worship 
ping,  which  all  now  a  long  time  had  been  put  in  oblivion — 
who  knows  but  the  like  is  resembled  and  shadowed  to  you, 
and  given  you  to  understand  and  learn  in  finding  this  pen- 
dicle*  of  God's  law  and  word  in  your  dwelling,  that  you 
and  yours  may  be  put  in  mind  of  your  duty  towards  God, 
constantly  to  abide  by  his  truth,  and  to  see  that  he  is  truly 
served  in  your  dominion  :  that  you  and  yours,  first  seeking 
the  kingdom  of  God  and  righteousness  thereof,  then  all 
other  things  may  be  cast  unto  you.  In  case  you  or  they 
fail  in  so  doing,  it  may  be  a  testimony  against  you  or  them, 
that  God  hath  offered  himself,  even  to  be  found  by  you 
and  in  your  ground,  and  yet  you  have  not  rightly  regarded 
him. 

Surely  these,  with  other  reasons,  besides  my  duty  towards 
your  honour,  moved  me  to  set  out  this  small  work  chiefly 
under  your  name.  The  utility  whereof,  I  doubt  not,  shall 
be  found  so  profitable,  the  delight  so  pleasant,  the  dignity 
so  excellent,  that  whosoever  reads  it,  shall  find  themselves 
greatly  benefited  by  the  goodness  of  God,  the  fountain 
thereof,  joyfully  delighted  by  the  author  or  writer,  and 

•  Richard  Bannantine.  •(•  John  Knox. 

£  Compendium,  summary- 


6  Balnaws. 

honourably   decored*   through  your    moan,  whereby  they 
enjoy  the  use  of  it. 

Now  as  to  that  which  remains,  God  ever  preserve  your 
ladyship,  and  yours,  in  his  true  fear,  grant  you  good  days 
and  long  life,  to  the  furtherance  and  advancement  of  his 
glory,  the  helping  to  the  building  up  of  the  work  of  his 
church,  and  your  eternal  comfort. 


ORIGINAL  PREFACE  BY  KNOX. 

JOHN  KNOX,  the  bound  servant  of  Jesus  Christ,  unto  his 
best  beloved  brethren  of  the  congregation  of  the  castle  of 
St.  Andrew's,  and  to  all  professors  of  Christ's  true 
evangel,  desireth  grace,  mercy,  and  peace  from  God  the 
Father,  with  perpetual  consolation  of  the  Holy  Spirit. 

BLESSED  be  God,  the  Father  of  our  Lord  Jesus  Christ, 
whose  infinite  goodness  and  incomprehensible  wisdom,  in. 
every  age,  so  frustrates  the  purpose,  and  maketh  of  none 
effect  the  sleight  of  Satan,  that  the  same  things,  which 
appear  to  be  extreme  destruction  to  the  just,  and  damage 
to  the  small  flock  of  Jesus  Christ,  beyond  all  men's  expec 
tation,  yea,  and  Satan  himsdf,  by  the  mercy  of  our  God 
are  turned  to  the  laud,  prai?e,  and  glory  of  his  own  name, 
to  the  utility  and  singular  profit  of  his  congregation,  and  to 
the  pleasure,  comfort,  and  advancement  of  them  that  suffer. 
How  the  name  of  the  only  living  God  hath  been  magnified 
in  all  ages  by  them  which  were  sorely  troubled,  by  perse 
cution  of  tyrants,  exiled  from  their  own  country,  it  were 
long  to  rehearse.  Yet  one  or  two  principal  will  we  touch, 
lor  probation  of  our  words  aforesaid. 

Satan  moved  the  hatred  of  the  rest  of  his  brethren 
ngainst  young  Joseph,  to  whom  God  promised  honours  and 
authority  above  his  brethren  and  parents.  To  the  impedi 
ment  whereof  Satan  procured  that  he  should  be  sold  as  a 
bondman  or  slave,  carried  into  a  strange  country,  where 
many  years  unjustly  he  suffered  imprisonment.  And  Satan 
wrought  this,  to  the  intent  that  he  who  reproved  the  wick 
edness  of  his  brethren,  should  perish  altogether.  For 
nothing  is  to  Satan  more  noisome,  than  that  those  men  in 
whom  godliness,  and  in  whom  purity  of  life,  and  hatred  of 
iniquity  a;  pear,  should  flourish  in  dominion  or  authority. 
•  Adorned. 


Preface  to  confession  of  Faith.  1 

But  all  his  counsels  were  frustrate,  when,  by  the  singular 
mercy  and  providence  of  God,  Joseph  was  exalted  in  most 
high  honours,  made  principal  governor  of  Egypt  by 
Pharaoh,  the  potent  king  thereof,  who  gave  in  charge,  that 
all  princes  of  his  kingdom  should  obey  his  will,  and  that 
his  senators  should  learn  wisdom  at  the  mouth  of  Joseph  : 
who,  no  doubt,  with  all  study  set  forth  the  true  knowledge* 
worshipping,  and  religion  of  the  only  living  God,  which  in 
that  country  was  unknown  before.  And,  after  certain  years, 
he  received  his  father  and  brethren  in  this  same  country, 
whom  he  with  all  godliness  and  wisdom,  in  the  years  of 
hunger,  sustained  and  nourished.  And  so  was  Satan 
frustrate,  and  all  his  deceit  turned  to  nought. 

When,  after  this,  God  of  his  great  mercy,  according  to 
his  own  promise,,  sometime  made  to  Abraham,  had  placed 
the  people  of  Israel  in  the  land  of  Canaan,  Satan,  to  cor 
rupt  the  true  religion,  which  they  had  received  from  God 
by  his  faithful  servant  Moses,  invented  abominations  of 
idolatry,  under  the  pretext  of  the  true  worshipping  of  God. 
And  albeit  frequently  they  were  reproved  by  true  prophets, 
yet  ever  superstition  prevailed  ;  while  God,  of  his  righteous 
judgment,  was  compelled  to  punish,  first  Israel,  and  there 
after  Judah,  giving  them  into  the  power  of  their  enemies, 
who  translated  them  from  their  own  countries — Salma- 
naser,  Israel  unto  Assyria,  and  Nebuchadnezzar,  Judah 
unto  Babylon.  Then  Satan  believed  the  true  knowledge 
and  worshipping  of  God,  to  have  decayed  for  ever.  But 
he  was  far  deceived,  when  first  Nebuchadnezzar,  king  of 
Babylon,  and  the  mightiest  prince  in  the  earth,  and  after 
him  Darius,  the  potent  king  of  Media,  received  the  true 
knowledge  of  the  Lord  God  by  Daniel  the  prophet,  one  of 
the  same  number,  which  were  transported  from  their  own 
country.  And  the  kings,  then  having  the  whole  empire  in 
earth,  not  only  received  the  true  religion  of  God,  but  also 
commanded  the  same  to  be  observed  by  their  subjects.  For 
after  this  manner  it  was  written,  "  Then  Darius  wrote 
unto  all  people,  nations,  and  tongues  in  the  universal  earth, 
saying,  Peace  be  multiplied  with  you.  A  decree  is  ordained 
by  me,  that  in  my  universal  empire  and  kingdom,  all  men 
shall  fear,  dread,  and  honour  the  God  of  Daniel ;  for  he  is 
the  living  and  eternal  God  for  ever.  He  is  a  deliverer, 
and  Saviour,  working  signs,  and  wonderful  things  in 
heaven  and  earth  ;  who  hath  delivered  Daniel  from  the 
den  of  lions."  Secondly  after  Darius,  the  most  prosperous, 


8  Halnuves. 

valiant,  and  mighty  Cyrus,  the  first  monarch  of  the  Per 
sians  and  Medians,  not  only  obtained  knowledge  of  the  true 
living  God  by  the  same  prophet,  but  also  for  singular  affec 
tion  which  he  bare  to  the  true  religion,  restored  unto  liberty 
the  people  of  Israel,  permitting  them  to  build  a  new  temple, 
and  to  repair  the  walls  of  Jerusalem,  which  by  the  Baby 
lonians  sometime  were  brought  to  ruin.  And  albeit  that 
hy  the  perpetual  hatred  of  Satan,  working  by  his  members, 
s.ome  years  they  were  impeded,  yet  at  the  last,  to  the  great 
consolation  of  all  the  people,  was  the  work  finished,  where, 
many  years  after,  God's  true  religion  was  observed. 

Satan  never  believed  his  purpose  rather  to  take  effect, 
than  when,  after  the  death  of  Jesus  Christ,  he  moved  the 
princes  of  the  priests,  who  then  were  esteemed  the  true 
church  of  God,  to  persecute  the  apostles,  and  other  profes 
sors  of  Christ's  evangel.  For,  who  believed  not  great 
damage  to  follow  the  congregation,  when,  after  the  death 
of  Stephen,  who  was  stoned  to  death,  the  professors  were 
dispersed,  banished,  and  exiled  from  Jerusalem  ?  But  what 
entries  the  church  of  God  thereby  took,  the  eleventh  chap 
ter  of  the  Acts  of  the  Apostles  showeth,  in  these  words : 
"  And  they  which  were  scattered  abroad,  because  of  the 
affliction  that  arose  about  Stephen,  went  through  till  they 
came  unto  Phenice,  Cyprus,  and  Antioch,  preaching  plainly 
the  evangel  of  Jesus  Christ." 

Of  these,  and  other  testimonies  of  the  scripture,  we  ma/ 
consider,  dearly  beloved  brethren,  that  the  infinite  goodness 
of  our  Father  turned  the  same  things,  whereby  Satan  and 
his  members  intended  to  destroy  and  oppress  the  true  re 
ligion  of  God,  to  the  advancement  and  forthsetting  thereof; 
and  that  no  less  in  these  latter,  wicked,  and  dangerous  days, 
than  he  did  in  any  age  before  us.  Which  thing  this  godly 
work  subsequent  shall  openly  declare.  The  counsel  of 
Satan  in  the  persecution  of  us,  first,  was  to  stop  the  whole 
some  winds  of  Christ's  evangel  to  blow  upon  the  parts 
where  we  converse  and  dwell :  and  secondly,  so  to  oppress 
ourselves  by  corporeal  affliction,  and  worldly  calamities,  that 
we  should  find  no  place  to  godly  study.  But  by  the  great 
mercy,  and  infinite  goodness  of  God  our  Father,  these  his 
counsels  shall  be  frustrate  and  vain.  For  in  despite  of  him, 
and  all  his  wicked  members,  shall  yet  that  same  word — O 
Lord,  this  I  speak,  confiding  in  thy  holy  promise — openly  be 
proclaimed  in  that  same  country.* 
*  Scotland. 


Preface  to  Confession  of  Faith.  9 

And  how  that  our  merciful  Father,  amongst  these  tem 
pestuous  storms,  beyond  all  men's  expectation,  hath  pro 
vided  some  rest  for  us,  this  present  work  shall  testify ; 
which  was  sent  to  me  in  Roan,  I  then  lying  in  irons,  and 
sore  troubled  by  corporal  infirmity,  in  a  galley  named 
Notre  Dame,  by  an  honourable  man  and  faithful  Christian 
brother,  M.  Henry  Balnaves,  of  Halhill,  for  the  present 
holden  as  prisoner,  though  unjustly,  in  the  old  palace  of 
Roan.  Which  work,  after  I  had  once  again  read,  to  the 
great  comfort  and  consolation  of  my  spirit,  by  counsel  and 
advice  of  the  aforesaid  noble  and  faithful  man,  author  of  tlie 
same  work,  I  thought  expedient  it  should  be  digested  into 
chapters ;  and  to  the  better  memory  of  the  reader,  the  con 
tents  of  every  chapter  proponed  briefly  unto  them,  with 
certain  annotations,  to  the  more  instruction  of  the  simple, 
in  the  margin.  And  also  that  an  epitome  of  the  same  work 
should  be  shortly  collected,  we  have  likewise  digested  the 
same  into  chapters,  which  follow  the  work  in  place  of  a  table. 
Which  thing  I  have  done,  as  imbecility  of  understanding 
and  incomrnodity  of  place  would  permit ;  not  so  much  to 
illustrate  the  work,  which  in  itself  is  godly  and  perfect,  as, 
together  with  the  aforesaid  noble  man  and  faithful  brother, 
to  give  my  confession  of  the  article  of  JUSTIFICATION 
therein  contained.  And  I  beseech  you,  beloved  brethren, 
earnestly  to  consider  if  we  deny  any  thing  presently,  or  yet 
conceal  or  hide,  which  any  time  before  we  professed  in  that 
article. 

And  now  we  have  not  the  castle  of  St.  Andrew's  to  he 
our  defence,  as  some  of  our  enemies  falsely  accused  us. 
saying,  If  we  wanted  our  walls  we  would  not  speak  so 
boldly :  but  we  pray  the  eternal  God,  that  the  same  affec 
tion,  which  now  and  then  remained  in  us,  remain  with  theia 
eternally.  The  Lord  shall  judge  if  all  which  we  spake 
was  not  of  pure  heart,  having  no  respect  either  to  love  or 
hatred  of  any  person,  but  only  to  the  word  of  God  and 
verity  of  his  scriptures,  as  we  must  answer  in  the  great 
day  of  the  Lord,  where  no  man  shall  have  place  to  dis 
semble.  But,  blessed  be  that  Lord,  whose  infinite  good 
ness  and  wisdom  hath  taken  from  us  the  occasion  of  that 
slander,  and  hath  shown  unto  us  that  the  serpent  hath 
power  only  to  sting  the  heel,  that  is,  to  molest  and  trouble 
the  flesh,  but  not  to  move  the  spirit  from  constant  adhering 
to  Jesus  Christ,  and  public  professing  of  his  true  won':. 
O !  blessed  be  thou,  eternal  Father,  who  by  thy  mercy 

•  a 


K)  Balnaves. 

alone  hast  preserved  us  to  this  day,  and  provided  that  the 
confession  of  our  faith,  which  we  ever  desired  all  men  to 
have  known,  should  by  this  treatise  come  plainly  to  light. 
Continue,  O  Lord,  and  grant  unto  us,  that  as  now  with 
pen  and  ink,  so,  shortly  we  may  confess  with  voice  and 
tongue,  the  same  before  thy  congregation ;  upon  whom 
look,  O  Lord  God,  with  the  eyes  of  thy  mercy,  and  suffer 
no  more  darkness  to  prevail.  I  pray  you,  pardon  me,  be 
loved  brethren,  that  on  this  matter  I  digress :  vehemency 
of  spirit — the  Lord  knoweth  I  lie  not — cornpelleth  me 
thereto.  The  head  of  Satan  shall  be  trodden  down,  when 
he  believeth  surely  to  triumph.  Therefore,  most  dear 
brethren,  (so  call  I  all  professing  Christ's  evangel,)  conti 
nue  in  that  purpose  which  ye  have  begun  godly ;  though 
the  battle  appear  strong,  your  Captain  is  inexpugnable  :  to 
Him  is  given  all  power  in  heaven  and  earth.  Abide,  stand, 
and  call  for  his  support ;  and  so  the  enemies,  who  now 
affright  you,  shortly  shall  be  confounded,  and  never  again 
shall  appear  to  molest  you. 

Consider,  brethren ;  it  is  no  speculative  theologian  who 
desires  to  give  you  courage,  but  even  your  brother  in  afflic 
tion,  who  partly  hath  experience  what  Satan's  wrath  may 
do  against  the  chosen  of  God.  Rejoice  (yet  I  say)  spiri 
tually,  and  be  glad ;  the  time  of  the  battle  is  short,  but  the 
reward  is  eternal.  Victory  is  sure,  without  ye  list  to  fly 
(which  God  forbid)  from  Christ.  But  that  ye  may  plainly 
know  whereby  Satan  and  the  world  are  overcome,  and 
which  are  the  weapons  against  whom  they  may  not  stand, 
ye  shall  read  diligently  this  work  following ;  which,  I  am 
sure,  no  man  having  the  Spirit  of  God  shall  think  tedious, 
because  it  contains  nothing  except  the  very  scriptures  of 
God,  and  meditations  of  his  law,  wherein  is  the  whole 
study  of  the  godly  man  both  day  and  night,  knowing  that 
therein  are  found  only  wisdom,  prudence,  liberty,  and  life. 
And  therefore,  in  reading,  talking,  or  meditation  thereof, 
he  is  never  satiated.  But,  as  for  the  ungodly,  because 
their  works  are  wicked,  they  may  not  abide  the  light.  And 
therefore  they  abhor  all  godly  writings,  thinking  them 
tedious,  though  they  contain  not  the  length  of  the  Lord's 
Prayer.  But  according  to  the  threatening  of  Isaiah  the 
prophet,  saying,  Because  they  contemn  the  law  of  the 
Lord  God,  he  shall  contemn  them.  Their  hearts  shall  be 
hardened,  in  the  day  of  anguish  and  trouble  they  shall  de 
spair,  and  curse  the  Lord  God  in  their  hearts.  They  shall 


Preface  to  Confession  of  Faith.  1 1 

be  numbered  to  the  sword,  and  in  the  slaughter  shall  they 
fall.  Then  shall  they  know  that  their  works  were  vain, 
and  that  they  placed  their  refuge  in  lies.  Their  vestments 
of  spiders'  webs,  which  are  their  vain  works,  shall  not 
abide  the  force  of  the  Lord's  wind  ;  but  they  shall  stand 
naked,  and  the  works  of  iniquity  in  their  hands,  to  their 
extreme  confusion.  And  this  shall  apprehend  and  over 
take  them,  because  they  call  light  darkness,  and  darkness 
light.  That  which  was  sweet,  they  called  bitter ;  and,  hy 
the  contrary,  that  which  was  bitter,  they  called  sweet,  seek 
ing  salvation  where  none  was  to  be  found.  But  you,  most 
Christian  brethren,  humbly  I  beseech,  and  in  the  blood  of 
Jesus  Christ  I  exhort,  that  you  read  diligently  this  present 
treatise.  Not  only  with  earnest  prayer,  that  you  may  un 
derstand  the  same  aright,  but  also  with  humble  and  due 
thanksgiving  unto  our  most  merciful  Father,  who  of  his 
infinite  power  hath  so  strengthened  the  hearts  of  his  prison 
ers,  that  in  despite  of  Satan  they  desist  not  yet  to  work, 
but  in  the  greatest  vehemency  of  tribulation  seek  the  utility 
and  salvation  of  others. 

It  is  not  my  purpose  to  commend,  or  advance  this  work 
with  words,  as  commonly  writers  of  profane  or  human 
science  do,  seeing  the  verity  is  only  to  be  commended  by 
itself.  But  one  thing  boldly  I  dare  affirm,  that  no  man 
who  cometh  with  a  godly  heart  hereto,  shall  pass  from  the 
same  without  satisfaction.  The  firm  and  weak  shall  find 
strength  and  comfort,  the  rude  and  simple  true  know 
ledge  and  erudition,  the  learned  and  godly  humble  rejoic 
ing,  by  the  omnipotent  spirit  of  Jesus  Christ,  to  whom  be 
glory  before  his  congregation.  Amen. 

This  work  following  contains  three  principal  parts.  The 
first  part,  How  man,  being  in  trouble,  should  seek  refuge 
at  God  alone.  And  that  naturally  all  men  are  subject  to 
trouble,  and  how  profitable  the  same  is  to  the  godly.  Last, 
of  the  cruel  persecution  of  Satan  and  his  members  against 
the  chosen  of  God. 

The  second  part  contains,  How  man  is  released  of  his 
trouble  by  faith  and  hope  in  the  promises  of  God,  and 
therefore  declares  the  article  of  justification,  proving  that 
faith  only  justifieth  before  God,  without  any  deserving  or 
merit  of  our  works,  either  preceding  or  following  faith ; 
with  a  solution  to  certain  contrary  arguments  made  by  the 


12  Batnavea 

adversaries  of  faith  and  this  article,  with  the  true  under- 
standing  of  such  scriptures  as  they  allege  for  them. 

The  third  and  last  part  contains  the  fruits  of  faith,  which 
are  good  works,  which  every  man  should  work  according 
to  their  own  vocation  in  every  estate. 

All  this  plainly  may  be  perceived  in  the  life  of  our  fir«t 
parent  Adam,  who  by  transgression  of  God's  com  in  and 
ment  fell  into  great  trouble  and  affliction.  From  which  he 
should  never  have  been  released,  without  the  goodness  of 
God  had  first  called  him ;  and,  secondly,  made  unto  him 
the  promise  of  his  salvation.  The  which  Adam  believing, 
before  ever  he  wrought  good  works,  was  reputed  just. 
After,  during  all  his  life,  he  continued  in  good  works, 
striving  against  Satan,  the  world,  and  his  own  tlesh. 


Tke  Author,  unto  the  faithful  Readers. 

The  love,  favour,  mercy,  grace,  and  peace  of  God  the 
Father,  God  the  Son,  with  the  illumination  of  God  the 
Holy  Ghost,  be  with  you  all,  my  beloved  brethren,  who 
thirst  after  the  knowledge  of  the  word  of  God ;  and  most 
fervently  desire  the  same  to  the  augmentation  and  increas 
ing  of  the  church  of  Christ,  daily  to  flourish  in  godly  wis 
dom  and  understanding,  through  faith  unfeigned,  ever 
working  by  love.  Amen. 


CONFESSION  OF  FAITH, 

DECLARING 

THE  ARTICLE    OF  JUSTIFICATION. 


CHAPTER  I 

W hat  should  be  the  study  of  man ;  and  what  man  should 
do  in  time  of  tribulation. 

As  desirous  as  the  wild  hart  is,  in  the  most  burning 
heat  and  vehement  drought,  to  seek  the  cold  fountain  or 
river  of  water,  to  refresh  his  thirst ;  so  desirous  should  we 
be,  O  Lord  God,  to  seek  unto  thee,  our  Creator  and  Maker, 
in  nil  our  troubles  and  afflictions  ;  and  say  with  the  prophet 
David,  Psal.  xlii.  xliii.  Wherefore  art  thou  sad  or  sorrowful, 
O  thou  my  soul  or  spirit,  and  why  troublest  thou  me  r1 
Believe  and  hope  surely  in  God — that  is,  confide  in  his 
mercy,  and  call  to  remembrance  the  time  by-past,  how  mer 
ciful,  helpful,  and  propitious  he  hath  been  to  the  fathers, 
and  delivered  them  of  their  troubles,  Psal.  Ixxvi.  xxii.  civ. 
Even  so  shall  he  do  to  thee  if  thou  believest  unfeignedly  in 
him,  and  seekest  him  in  his  word  ;  not  inquiring  his  name,* 
what  they  call  him,  nor  what  similitude,  form,  or  shape 
he  is  of,  for  that  is  forbidden  thee  in  his  law.  He  is  that 
he  is  ;  the  God  of  Abraham,  Isaac,  and  Jacob  ;  and  the 
God  of  the  fathers,  to  whom  he  made  the  promise  of  our 
redemption.  He  would  show  his  name  no  other  way  to 
Moses,  Exod.  iii.  but  commanded  him  to  pass  to  the  people 
of  Israel,  and  say  unto  them,  He  which  is  hath  sent  me  to 
you — that  is  my  name  from  the  beginning,  and  that  is  my 
memorial  from  one  generation  to  another. 

CHAPTER  II. 

How  man  comes  to  the  knowledge  of  God.  Where  should 
man  seek  God ,  and  how  he  should  receive  him.  And 
by  whom  we  should  offer  our  petitions. 

BY  faith  we  are  taught  to  know  God  the  Father,  Maker, 
and  Creator  of  heaven,  earth,  and  all  creatures ;  whom  we 
should  believe  to  be  almighty,  of  infinite  power,  mercy, 
justice,  and  goodness;  and  that  lie  created,  in  the  beginning, 

•  That  is,  The  manner  how  he  will  deliver. — Ed.  1584.  These  uotec, 
it  i»  supposed,  were  added  by  Knox. 


14  Bat  naves. 

all  things  of  nought,  as  the  scripture  teacheth  us,  Gen.  i. 
And  that,  by  the  Word,  that  is,  the  Son  of  Goil,  he  made 
all  things  which  are  made :  who  is  equal  to  the  Father  in 
divine  nature  and  substance,  without  beginning,  in  the 
bosom  of  (he  Father,  who  was  with  God  in  the  beginning, 
and  was  also  God.  And  at  the  prefixed  and  preordinate 
time,  by  God  the  Father  was  sent  into  the  world,  and 
made  man,  taking  our  human  nature,  and  clothing  himself 
with  the  same,  and  dwelled  among  us,  John  i.  And  after 
long  time  conversing  among  us,  teaching  and  preaching  the 
realm  of  heaven,  being  exercised  in  all  troubles  and  cala 
mities,  in  the  which  this  our  mortal  body  is  subject,  except 
sin  only  ;  finally,  for  our  sakes,  suffered  the  most  vile  death 
for  our  redemption  ;  and  rose  from  the  same  the  third  day 
for  our  justification ;  and  after  forty  days  ascended  to  the 
heavens,  and  sitteth  at  the  right  hand  of  the  Father,  our 
Advocate,  as  testify  the  holy  scriptures  of  him,  Luke  xxiv. 
Acts  i.  ii.  And  thereafter  he  sent  the  Holy  Spirit  to  in 
struct  his  disciples  of  all  verity,  as  he  had  promised  before, 
John  xiv.  xv.  xvi.  who,  proceeding  from  the  Father  and  the 
Son,  the  third  person  of  the  Trinity,  descended  upon  the 
disciples  in  a  visible  sign  of  fiery  tongues :  by  whom  all 
creatures  are  vivified  and  have  life ;  are  governed,  ruled, 
sustained,  and  comforted,  without  which  all  creatures 
would  turn  to  nought,  Gen.  vi.  Psal.  ciii. 

Of  this  manner  know  thy  God,  three  Persons  distinct  in 
one  substance  of  Godhead ;  confound  not  the  persons,  nor 
divide  the  Godhead.  But  believe  fiimly  and  undoubtedly 
as  thou  art  taught  in  the  creed  of  the  apostles,  and  of  the 
holy  man  Athanasius,  confessed  in  the  holy  church  of  Christ. 
Ascend  no  higher  in  the  speculation  of  the  Trinity,  than 
thou  art  taught  in  the  scriptures  of  God.  If  thou  wilt 
have  knowledge  of  the  Father,  seek  him  at  the  Son  ;*  if 
thou  wilt  know  the  Son,  seek  him  at  the  Father.  For  none 
knoweth  the  Son  but  the  Father,  and  none  may  come  to  the 
knowledge  of  the  Father  but  by  the  Son.  And  also  Christ, 
being  desired  of  Philip,  one  of  his  apostles,  to  show  them 
the  Father,  answered,  This  long  time  I  have  been  with 
you,  and  ye  have  not  known  me,  Philip,  John  xir.  He  who 
hath  seen  me  hath  seen  the  Father  :f  believest  thou  not 

*  That  is,  Give  credit  to  the  doctrine  which  Jesus  th«  Son  of  God 
hath  taught.— Ed.  1584. 

•f  That  is,  Though  my  Father  were  present,  no  other  works  should 
he  work  than  I  have  wrought  in  your  presence  :  nor  yet  other  doctriu« 
•hould  he  teach  to  you  than  I  have  doue. — Ed.  l/>84. 


Confession  of  Faith  15 

that  I  am  in  the  Father,  and  the  Father  in  me  ?  Therefore, 
whatever  thou  desirest  which  is  good,  seek  the  same  at  the 
Son ;  for  the  Father  hath  given  all  things  in  his  power. 
For  that  cause  Christ  commandeth  us  all  to  come  to  him, 
Matt.  xi.  and  seeing  he  hath  all  things  given  to  him,  and 
also  commandeth  us  all  to  come  to  him,  great  fools  we  are 
which  seek  any  other  way,  of  the  which  we  are  uncertain, 
either  in  heaven  or  in  earth  ;  as  concerning  our  salvation  we 
are  sure,  he  loveth  us,  and  will  hear  us,  according  to  his  pro 
mise.  Greater  love  than  this  can  no  man  show,  but  that 
he  put  his  life  for  his  friends.  Yea,  verily,  we  being  his 
enemies,  he  willingly  gave  himself  to  the  death  to  get  us  life, 
and  to  reconcile  us  to  the  Father.  Therefore,  if  we  will 
have  our  thirst  and  drought  quenched  and  refreshed,  seek 
unto  Christ,  who  is  the  fountain  of  living  water,  John  iv.  of 
the  which,  whosoever  drinketh,  shall  never  thirst,  but  it  shall 
be  to  him  a  fountain  of  running  water  to  everlasting  life. 

CHAPTER  III. 

The  fruit  of  tribulation  unto  the  faithful.  God  is  a  pecu 
liar  Father  vnlo  the  faithful.  What  cart  he  taken  of 
them,  and  wherefore.  Tribulation  the  sign  of  God's  low. 
The  judgment  of  the  wicked  concerning  tribulation  ; 
what  they  do,  and  why  they  despair  therein. 

THIS  vehement  drought  and  thirst  had  David,  the  holy 
prophet,  when  he  said,  O  God,  thou  art  my  God,* 
of  most  might  and  power;  therefore  I  seek  thee  early  in 
the  morning ;  with  most  ardent  desire  my  soul  thirsteth 
after  thee,  and  my  flesh  desires  thee.  Great  and  fervent 
was  this  desire  of  the  holy  man,  as  ye  may  read  in  the  62d 
Psalm,  which  teacheth  us  how  profitable,  wholesome,  and 
commodious  the  troubles,  afflictions,  and  incommodities  of 
the  world  are  to  the  faithful  and  godly  men ;  insomuch 
that  the  flesh,  which  ever  of  its  own  nature  is  adversary 
and  enemy  to  the  spirit,  Rom.  viii.  drawing  and  enticing 
the  same  from  the  true  worshipping  of  God  ;  with  frequent 
troubles  and  calamities  is  so  broken  and  debilitate,  that  it 
takes  peace  with  the  spirit,  and  altogether  most  fervently 
seeks  God,  saying,  Better  is  thy  goodness,  mercy,  and  be 
nignity,  the  which  thou  showest  to  thy  faithful  flock,  than 
this  corporeal  life ;  therefore  my  lips  shall  never  cease  to 

•  That  is,  Thou  alone  art  sufficient  to  save,  though  all  men  be 
enemies. — £d.  1584. 


16  Bal naves. 

praise  thee.     O  happy  is  that  trouble  and  affliction  which 
teaches  us  this  way  to  know  our  good  God,  and  causes  this 
thirst  in  our  soul, 'that  we  may  learn  to  cry  unto  God  as  the 
fathers  did ;    O  thou,  my  God !   As  Daniel  and  Paul  say 
in  divers  places.     I  give  thanks,  saith  Paul,  to  my  God  for 
you,  my  brethren,  Rom.  i.   Howbeit  he  is  God  to  all  crea 
tures  by  creation,  yet  to  the  faithful  he  is  one  special  and  pe 
culiar  God,  Mai.  iii.  whose  troubles  and  afflictions  he  seeth, 
and  shall  deliver  them  thereof,  even  as  he  did  his  people  of 
Israel   forth   of  the  hands  of    Pharaoh,   without    all  our 
deservings  or  merits,  Exod.  iii.  Therefore  let  us  not  look 
upon  our  merits,  worthiness  or  unworthiness,  but  only  to 
his  mercy  and  goodness,  putting  all  our  trust,  hope,  anc 
belief  into  him,  and  into  no  other  thing  either  in  heaven  or 
earth  ;    and   say  with  the  prophet  David,   O    Lord,    my 
strength,  I  shall  love  thee.     The  Lord  is  my  sureness,  my 
refuge,  and  my  deliverance.   And  after,  Be  unto  me  a  God, 
defender,  and  a  house  of  refuge,  that  thou  mayest  save  me, 
for  thou  art  my  strength :  and  for  thy  name's  sake  thou 
shalt  lead  me  and  nourish  me,  Psal.  xviii.  xxxi.  Ixxi.     That 
is,  I  put  no  confidence  in  my  own  strength,  wit,  or  manly 
power,  but  only  into  thy  mercy  and  goodness,  by  the  which 
I  am  defended  and  preserved  from  all  evils,  and  led  and 
kept  in  all  goodness.     For  thou  takest  care  upon  me,  and 
art  my  only  refuge,  and  strength  unwinnable  in  all  my  trou 
bles  and  adversities,  Psal.  xlii.  and  cxliii. 

Therefore,  my  well  beloved  brethren,  let  us  rejoice  greatly 
of  this  our  little  trouble  and  afflictions,  James  i.  and  con 
sider  them  to  be  good  and  not  evil ;  the  signs  and  tokens 
of  the  goodwill  of  God  toward  us,  and  not  of  ire  nor 
wrath ;  and  receive  them  forth  of  his  hands,  neither  of 
chance,  accident,  nor  fortune,  but  of  his  permission  and 
certain  purpose,  to  our  weal,  as  the  trial  and  exercise  of  our 
faith.*  And  that  he  punisheth  us,  not  that  we  be  lost  there 
by,  but  to  draw  and  provoke  us  to  repentance,  according  to 
that  saying,  Ezek.  xviii.  I  will  not  the  death  of  a  sinner, 
&c.  In  the  time  of  tribulation  he  requireth  of  us  obedi 
ence,  faith,  and  calling  upon  his  name,  as  the  prophet 
David  teacheth  us,  saying,  Call  upon  me  in  the  day  of  thy 
trouble,  and  I  shall  deliver  thee,  and  thou  shalt  honour 
me,  Psal.  1.  That  is,  believe  me  ever  present  with  them 
that  unfeignedly  call  upon  me,  and  I  shall  not  abstract  my 

*  Jer.  xxxi.  Prov.  iii.  Heb.  xii.  Her.  iii.   Psal.  cxviii.  Isa,  XJTU 
•aid  xxviii.  -Ed.  1584. 


Confession  of  Faith  17 

favour,  help,  and  supply  from  them ;  but  shall  so  deliver 
them,  that  they  may  therefore  give  me  great  thanks  and 
praise  :  for  I  desire  no  other  thing  of  man.  This  manner 
of  trouble  brings  patience,  and  patience  proof,  and  proof 
hope,  which  frustrates  not,  but  greatly  comforts  the  faithful, 
Rom.  v. 

The  world  hath  another  judgment  of  this  trouble,  and  the 
wicked  man,  when  the  same  happeneth  to  him,  he  grudges 
and  murmurs  against  God,  saying,  Why  hath  God  punished 
me?  What  have  I  done  to  be  punished  of  this  manner? 
Then  gathers  he  in  his  heart,  Had  I  done  this  thing,  or 
that  thing,  sought  this  remedy  or  that  remedy,  these  things 
had  not  happened  to  me.  And  so  he  thinks  that  they  are 
come  to  him  either  by  chance  or  fortune,  or  by  neglecting 
of  manly  wisdom.  Thus  he  flees  from  God,  and  turns  to 
the  help  of  man,  which  is  vain ;  in  the  which  finding  no 
remedy,  finally  in  his  wickedness,  he  despairs,  for  he  can  do 
no  other  thing,  because  all  things  wherein  he  put  his  trust 
and  belief  have  left  him,  and  so  rests  no  consolation,  Psal. 
lix.  Ixii.  cix. 

CHAPTER  IV. 

What  the.  faithful  do  in  time,  of  tribulation.  What  we 
have  of  our  own  nature,  and  what  of  Jesus  Christ. 
What  Adam  did  after  his  trtttugrettion.  The  goodness 
of  God  sh(  wn  unto  Adam.  What  Adam  wrought  in 
his  justification.  To  Abraham,  being  an  idolater,  was 
made  the  promise  that  he  should  be  the  father  of  many 
nations  ;  and  the.  conclusion  thereupon. 

BUT  the  godly  say,  O  my  God,  thanks  and  praise  be  to 
thee,  who  hast  visited  thy  troward  child  and  unprofitable 
servant,  and  hast  not  suffered  me  to  run  on  in  my  wicked 
ness,  but  hast  called  me  to  repentance.  I  know  my  offences  : 
justly  have  1  deserved  this  punishment,  yea,  and  ten  thou 
sand  times  more  for  my  sins,  the  which  sorely  repenteth  me. 
Our  wicked  nature  teaches  us  to  fly  from  thee,  to  dimde  or 
doubt  of  thy  mercy  and  goodness.  And  to  excuse  in  our 
selves  our  sin  and  vice,  and  to  object  the  same  in  another, 
as  our  forefather  Adam  did  ;  having  no  respect  to  person, 
or  love  of  any  creature  more  than  he  had ;  for  tgainst 
his  own  fellow,  which  was  of  his  own  flesh,  he  objected  the 
crime,  to  excuse  himself!  Yea,  and  also  against  God,  think 
ing  that  the  good  work  of  God,  making  the  woman,  and 


18  Balnaves. 

giving  her  to  him  in  fellowship,  was  the  cause  of  his  sin 
and  fall,  as  the  scriptures  say,  Gen.  iii.  But  faith  in  the 
blood  of  thy  only  begotten  Son  Christ  Jesu,  leadeth  us  to 
thy  mercy-stool,  and  hope  comforteth  us  that  we  are  not 
overcome  in  this  battle  ;  knowing  per/ectly  that  the  flesh  is 
subject  to  these  bodily  afflictions,  that  the  dregs  of  sin  may 
be  mortified  in  us,  the  which  we  have  of  our  forefather 
Adam. 

This  corruption  of  nature  teaches  us  what  we  have  of 
our  first  parents,  and  what  we  are  of  ourselves ;  which, 
being  considered,  shall  lead  us  to  the  knowledge  of  God,  in 
whom  we  shall  find  goodness,  mercy,  and  justice,  as  we 
may  clearly  perceive  in  our  first  parent.  For  after  he  had 
transgressed  the  law  and  commandment  of  God,  he  fled 
from  him.  whom  God  followed,  moved  of  love  toward  his 
handiwork,  and  called  him  again ;  in  the  which  he  did 
show  his  goodness.  And  when  he  accused  Adam  of  his 
sin,  he  was  not  penitent,  nor  trusted  in  the  mercy  of  God, 
nor  asked  forgiveness,  but  excused  his  transgression  and 
fault.  Nevertheless,  God  of  his  infinite  mercy  made  the 
promise  of  salvation  before  he  would  pronounce  the  sentence 
against  the  man  or  woman ;  saying  to  the  serpent,  I  will 
put  enmity  between  thee  and  the  woman,  and  between  thy 
seed  and  the  woman's  seed.  The  Seed  of  the  woman  shall 
tread  down  thy  head,  and  thou  shalt  sting  the  same  on  the 
heel.  Adam  was  comforted  with  these  words,  and  through 
faith  in  this  promise,  was  of  wicked  made  just,  that  is,  re 
ceived  again  into  favour,  and  through  faith  in  the  blood  of 
Christ  to  be  shed,  was  accepted  as  just.  And  thereafter 
God  manifested  his  ire  and  wrath  against  sin,  which  of  his 
righteous  judgment  he  cannot  suffer  to  be  unpunished, 
Nah.  i.  Num.  xiv.  and  pronounced  the  sentence  first  against 
the  woman,  and  then  against  the  man ;  and  ejected  them 
forth  of  paradise,  clothing  them  with  skin  coat>  ;*  saying, 
Behold,  Adam  is  made  as  it  were  one  of  us,  knowing  good 
and  evil ;  that  is  as  much  to  say,  O  miseiable  man  !  now 
thou  mayest  perceive  thy  state,  and  the  fruits  thou  hast 
gotten  for  the  transgression  of  my  commandment;  what  is 
thy  knowledge  who  hast  learned  nothing  but  to  fly  from  thy 
Maker,  to  pass  from  life  to  death,  from  great  pleasure  to  all 
misery  ?  And  so  Adam  is  spoiled  of  all  the  noble  gifts  he  was 
endued  with  in  his  creation,  as  hereafter  in  time  and  place 

•  Skin  coats  were  the  sign  and  remembrance  of  their  mortality.-- 
Ed.  1.584. 


Confession  of  Faith.  19 

at  more  length  shall  be  shown.  Read  with  order  the  third 
chapter  of  Genesis,  and  thou  shalt  understand  this  matter 
clearly. 

Now  ye  may  see  what  was  our  first  parent's  part  in  the 
obtaining  of  this  promise  of  God.  Verily,  no  more  than 
he  had  of  his  creation,  but  rather  less  ;  for  being  but  dust 
and  clay,  he  made  no  evil  cause,  but  being-  made  man,  he 
disobeyed  his  Maker,  transgressed  his  law,  usurped  glory  to 
himself,  and  knowledge  which  became  him  not  to  seek  ; 
for  the  which  he  deserved  nothing  but  eternal  damnation. 
Abraham,  in  his  father's  house,  an  idolater  as  he  was,  and 
the  rest  of  his  house,  made  no  good  cause  to  God,  nor  merit 
to  obtain  the  promise,  that  he  should  be  the  father  of  all 
faithful ;  but  only  believed  in  the  promise  of  God,  as  here 
after  shall  be  discussed.  But  even  as  they  were  accepted 
as  just  through  faith,  without  all  theii  merits  or  deservings, 
so  shall  we  be  who  are  the  sons  of  Abraham,  and  heirs  of 
the  promise,  Gen.  xi.  xii.  Josh.  xxiv.  No  other  way  should 
we  seek,  but  the  order  taught  us  in  the  scriptures  of  God, 
that  is,  if  we  will  be  sure  of  our  salvation,  and  have  pas 
sage  to  the  Father,  pass  unto  Christ,  who  saith,  John  xiv. 
I  am  the  way,  the  truth,  and  the  life ;  no  man  cometh  to 
the  Father  but  by  me.  If  ye  had  knowledge  of  rne,  ye 
should  also  have  knowledge  of  the  Father.  Therefore,  it 
we  will  walk  right  in  the  way,  go  with  Christ  and  walk  in 
him.  If  we  will  not  be  deceived,  pass  unto  him  ;  for  he  is 
the  verity  who  can  neither  deceive,  nor  be  deceived  ;  and  if 
we  will  not  die  the  eternal  death,  lie  is  the  life.  These 
gifts  may  we  have  of  no  other  but  of  him,  and  by  him  only 
through  fahh  in  the  mercy  of  God,  by  the  operation  of  the 
Holy  Spirit. 

CHAPTER  V. 

The  consolation  of  Adam  when  expelled  from  Paradise.  The 
consolation  of  Adam,  which  he  took  of  his  two  sons, 
turned  into  dolour.  What  Adam  did  when  he  received 
Sethfor  Abel,  whom  Cain  slew.  The  comfort  of  Adam 
in  all  afflictions,  and  the  example  left  to  us  therein. 

GREAT  was  the  trouble  and  affliction  both  of  body  and 
spirit  which  was  in  Adam,  standing  trembling  before  God, 
whom  he  had  so  highly  offended,  perceiving  himself  deceived 
of  the  false  promise,  made  by  the  serpent,  which  was,  that 
he  should  not  die,  howbeit  he  ate  of  the  apple,  but  should 


20  Balnaves. 

be  like  unto  God,  know  good  and  evil ;  being  therefore  ejected 
forth  of  that  pleasant  garden  of  all  delight  and  pleasure,  into 
the  miserable  earth,  to  eat  his  bread  with  the  sweat  ot  his 
cace.  Trust  well,  he  was  sorely  penitent  now,  and  would 
have  suffered  great  torment  upon  his  body,  to  have  satisfied 
for  his  offences  ;  but  that  could  not  be,  nor  might  it  stand 
with  the  justice  of  God.  What  was  his  comfort  then? 
Nothing  but  this  promise,  which  he  apprehended  by  faith, 
and  believed  him  to  be  in  the  favour  of  God  ;  for  that 
promised  Seed's  sake.  This  comforted  his  spirit,  or  else  in 
despair  he  had  perished  in  this  sorrow  and  trouble ;  for  he 
found  no  remedy  in  hinr-elf.  For  his  bodily  consolation 
God  sent  him  two  sons,  in  his  own  image  and  similitude. 
This  was  no  little  consolation  and  comfort  to  Adam  ;  but 
this  bodily  comfort*  turned  shortly  into  great  displeasure, 
when  one  brother  slew  the  other,  of  malice,  by  which  Adam 
was  destitute  of  all  succession.  Thus  dolorously  led  he  his 
life  a  long  time,  desiring  ever  at  God  succession  in  place 
of  Abel.  Of  whom  God  had  pity  and  compassion,  and 
,  sent  him  a  son  named  Seth,  of  whom  descended  the  pro 
mised  Seed,  that  God  might  be  found  true  in  his  sayings  ; 
for  rather  would  he  have  raised  Abel  from  death  to  life, 
than  his  promise  should  not  have  been  fulfilled.  By  this 
was  the  dolour  and  trouble  of  Adam  converted  into  joy  and 
gladness;  for  the  which  he  gave  thanks  and  praise  unto 
God,  saying,  God  hath  sent  me  another  seed  for  Abel, 
whom  Cain  hath  slain.  Here  he  saith  not  that  he  hath 
gotten  a  son  in  place  of  Abel,  but  saith,  God  hath  sent  me 
another  seed  for  Abel,  ascribing  the  same  to  the  gift  of  God, 
and  not  to  the  work  of  man.  This  is  a  notable  example  to 
all  the  faithful,  to  receive  all  things  of  the  hands  of  God, 
giving  him  ever  thanks  therefore,  as  the  holy  fathers  did ; 
not  contemning  the  work  nor  help  of  man,  whom  God 
maketh  the  instrument  to  do  that  thing  which  is  his  godly 
will  to  perform. 

Let  us,  therefore,  take  example  of  our  forefather ;  that 
like  as  he  was  subject  to  troubles  and  afflictions  all  the  days 
of  his  life  in  this  miserable  world ;  even  so  are  we,  and  lei 
us  take  therefore  all  things  in  patience,  thinking  us  to  have 
deserved  the  same  justly,  how  just  that  ever  we  are,  or  ap 
pear  to  the  world.  Trust  well  there  is,  nor  was  ever  man 
which  descended  of  Adam  by  natural  propagation,  juster 
than  he  was  after  his  fall :  for  there  is  no  mention  in  the 
•All  pleasure  of  earthly  tilings*  turns  and  ends  in  sorrow. — Ed. 


Confession  of  Faith.  21 

scripture  of  any  offence  done  by  Adam,  against  the  law 
of  his  God,  after  his  expulsion  forth  of  paradise.  And  as 
for  his  first  rebellion  and  corrupting  of  his  nature,  we  are 
all  guilty  of  that  as  he  was,  and  then  also  guilty  of  our 
sins  proceeding  of  that  rebellion ;  wherefore,  we  may  well 
be  worse  than  he,  but  no  better.  Think  well,  he  confessed 
himself  justly  punished,  and  thought  he  deserved  more 
punishment  than  ever  was  put  upon  him  ;  taking  ever  con 
solation  of  the  sweet  promises  of  God,  in  the  which  he 
believed ;  and  in  all  his  troubles  comforted  himself  with 
hope  to  be  delivered  of  them,  as  all  faithful  do ;  and  to  be 
restored  to  the  glory  he  was  ejected  from  for  his  own  fool 
ishness  ;  without  all  merits  and  deservings  of  himself, 
which  were  nothing  in  him,  and  much  less  in  us. 

There  had  been  no  difference  between  the  expulsion  of 
Adam  forth  of  paradise,  and  Lucifer  out  of  the  heaven,  if 
the  promise  had  not  been  made  to  Adam  ;  through  faith  in 
the  which  promise  he  ever  hoped  victory  against  the  devil* 
who  had  deceived  him  ;  and  that  by  power  and  strength  of 
the  promised  Seed,  and  not  through  any  power  or  might 
of  himself.  Even  so  should  we  do,  confiding  in  the  pro 
mises  of  God,  and  the  merits  of  the  promised  Seed,  Christ 
Jesu,  to  be  delivered  from  the  tyranny  of  the  devil,  the 
calamities  and  troubles  of  this  miserable  world. 


CHAPTER  VI. 

Wherefore  we  should  rejoice  in  tribulation.  Under  what 
pretext  the  wicked  pursues  the  just.  Whereby  riseth  the 
dishonouring  of  God.  The  diversity  of  opinions  touch 
ing  the  article  of  justification,  and  who  are  just  before 
God.  What  is  the  substance  of  justification  ;  and  why 
the  article  thereof  should  be  holden  in  memory. 

To  the  faithful,  these  bodily  afflictions  and  troubles  are 
marvellously  necessary,  for  by  them  the  faith  is  tried,  and 
made  more  precious  than  gold,  which  is  purified  by  the  fire, 
1  Pet.  i.  for  by  many  troubles  it  is  needful  to  us  to  enter  ;n 
the  realm  of  heaven,  by  firm  and  constant  persevering  in  faith, 
as  saith  St.  Peter,  Acts  xiv.  And  also,  it  behoved  Chi  st  to 
suffer,  and  so  to  enter  into  his  glory  ;  that  is,  not  for  li  mself 
but  for  us,  Luke  xxiv.  Therefore  the  godly  men,  in  their 

•  This  victory  shall  we  obtain  in  the  general  resurrection,  lor  thea 
both  body  and  soul  shall  be  glorified. — Ed.  1584. 


22  Balnaves. 

troubles  and  afflictions,  take  great  consolation  and  comfort, 
and  anchor  them  upon  God  alone  by  faith  ;  to  whom  they 
can  come  no  other  way,  and  think  them  no  better  nor 
greater  than  their  master,  Christ,  but  should  take  both 
comfort  and  consolation  of  his  word,  saying,  Seeing  the 
world  hath  persecuted  me,  they  shall  persecute  you  also, 
John  xv.  This  persecution  is  a  communion  with  the  pas 
sions  (sufferings)  of  Christ,  in  the  which  we  have  great 
matter  to  rejoice,  so  we  suffer  not  as  homicides,  thieves,  or 
evil  doers,  but  for  Christ's  sake  and  his  word,  as  St.  Peter 
saith  in  the  first  epistle,  fourth  chapter. 

But  in  this  matter  take  no  care  what  the  world  judge  of 
thee,  but  to  thy  own  conscience  and  the  scriptures  of  God. 
For  the  judgment  of  the  world  pronounces  contrary  to  the 
word  of  God ;  calling  them  which  profess  the  same,  here 
tics,  seditious  men,  and  perturbers  of  commonweals.  There 
fore  they  think  they  punish  justly,  in  burning,  slaying, 
banishing,  and  confiscating-  of  lands  and  goods.  And,  how- 
beit  the  faithful  suffer  all  patiently  and  undeserved,  yet  they 
say  they  suffer  justly  as  traitors,  heretics,  homicides,  pertur 
bers  of  commonweals  and  evil  doers.  Let  these  sayings 
not  move  thee,  faithful  brother,  but  comfort  thee  with  thy 
master  Christ,  who  was  called  by  the  adversaries  of  verity, 
a  seducer  of  the  people,  a  drunkard,  a  devourer  or  glutton, 
an  open  sinner,  conversant  amongst  them,  and  an  autho- 
rizer  of  their  sins,  John  vii.  Matt,  xxvii.  Mark  ii.  Luke  v. 
His  apostles  were  called  heretics,  and  their  doctrine  heresy. 
The  prophets  were  called  perturbers  of  commonweals,  and 
traitors  to  their  country  ;  prophesying  against  the  common 
weal  and  liberty  of  the  realm,  as  ye  may  read  of  Elijah, 
1  Kings  xviii.  and  Jeremiah  in  divers  places  of  his  prophecy, 
Jer.  xx.  xxi.  xxv. — xxvii ;  which  scriptures  I  pray  you  read, 
and  ye  shall  perceive  no  difference  between  the  blasphema- 
tions  of  the  prophets,  of  Christ  himself,  and  his  apostles, 
and  the  faithful  in  these  days  ;  for  all  was  and  is  done  by 
the  wicked  under  colour  of  holiness. 

Therefore,  let  us  seek  refuge  at  our  God,  and  stick  fast  to 
his  word,  who  can  neither  deceive,  nor  be  deceived.  For 
the  world  is  full  of  deceit,  and  judgeth  ever  the  wrong 
part ;  of  the  which  unjust  judgment  comath  all  the  diversity 
of  opinions,  and  sects  ruling  this  day  in  the  church  of  Christ, 
to  the  dishonouring  of  the  name  of  God,  diminishing  of 
his  glory,  and  no  little  perturbation  of  commonweals.  The 
cause  hereof  is  the  neglecting  of  faith,  and  taking  from  the 


Confession  of  Faith.  23 

name  her  due  office,  which  is,  to  justify  only  by  herself, 
without  the  deeds  or  works  of  the  law.  That  is,  man,  of 
wicked  is  made  just  by  the  mercy  of  God.  through  faith  in 
the  blood  of  Jesu  Christ,  without  the  deeds  or  works  of 
the  law.  This  I  dare  affirm,  because  the  scriptures  of  God 
testify  the  same  to  be  true,  as  hereafter  shall  be  declared 
at  length. 

Here  rises  the  contention  ;  for  some  brag  and  boast  them 
lo  have  faith,  and  have  no  works  ;  and  others  rejoicing 
them  to  have  faith,  attribute  and  give  the  justification  to 
works.  Others  have  works,  and  look  nothing  to  faith,  as 
hypocrites:  and  others  again  there  are,  who  have  neither 
faith  nor  works,  as  the  plain  wicked  and  ungodly.  My 
well  beloved  brethren,  let  us  authorize  neither  of  these  per 
sons  ;  for  all  they  impugn  this  article  of  justification. 
Against  the  first  speaks  St.  James  in  his  epistle.  Against 
the  next  St.  Paul  speaks  in  his  epistles  to  the  Romans, 
Galatians,  and  divers  other  places.  And  against  the  other 
two  kinds  of  men,  the  whole  scripture  speaks. 

By  these  considerations  moved,  I  thought  necessary  for 
my  own  erudition  and  your  comfort,  my  well  beloved 
brethren,  to  declare  and  show  forth  my  belief  concerning 
THE  ARTICLE  OF  JUSTIFICATION,  as  <he  scriptures  teach  me, 
having  no  respect  to  man's  opinion,  that  thereby  we  may 
have  consolation  through  our  mutual  faith,  Rom.  i.  and  be 
more  ready  to  give  account  arid  reckoning  to  all  who  ask 
of  us  any  question  of  our  faith,  1  Peter  iii.  Always  in  this 
and  all  other  things  submitting  myself  to  the  scriptures  of 
God,  and  the  authority  of  the  faithful  church  of  Christ, 
which  is  governed,  ruled,  kept  and  defended  from  all  spot 
of  heresy  by  the  Holy  Spirit ;  who  moves  this  ardent  thirst 
in  our  soul  to  seek  Christ,  the  fountain  of  living  water, 
John  iv.  love  and  charity  in  our  hearts  to  Christ,  our  bre 
thren's  salvation  as  our  own.  The  foundation  and  ground- 
stone  hereto  is  faith,  and  the  shield  or  buckler  to  defend  us 
with,  against  the  fiery  darts  of  Satan,  at  the  which  he  ever 
shoots,  because  it  is  our  victory  against  him,  and  gets 
dominion  of  the  world,  1  John  v.  Eph.  vi.  But  if  he  find 
us  destitute  or  disarmed  of  our  shield,  he  shall  wound  us 
so,  that  he  may  safely  or  lightly  take  us  captive  to  his  realm. 
Therefore,  this  our  faith  should  never  be  idle,  but  ever 
working  by  love  ;  that  is,  to  be  ever  clad  with  our  shield, 
being  vigilant  and  watchful,  because  our  said  adversary 
Satan  is  ever  going  about  us,  as  it  were  a  roaring  lion. 


'24  Bal  naves. 

seeking  for  the  prey  to  devour  or  swallow  ;  against  whom 
we  should  resist  stoutly  in  iaith,  1  Pet.  v.  taking  in  our 
hand  tne  sword  of  the  Spirit,  which  is  the  word  of  God, 
with  the  rest  of  the  armour  pertaining  to  a  Christian  knight, 
specified  by  St.  Paul,  Eph.  vi. 

The  substance  of  the  article  of  justification,  is  to  cleave 
and  stick  fast  by  our  God,  knowing  him  our  Maker  and 
Creator,  and  to  believe  firmly  and  undoubtedly  that  we  are 
not  righteous,  nor  just,  of  ourselves,  nor  yet  by  our  works, 
which  are  less  than  we ;  but  by  the  help  of  another,  the 
only  begotten  Son  of  God,  Christ  Jesu,  who  hath  delivered 
and  redeemed  us  from  death,  the  devil,  and  sin ;  and  hath 
given  to  us  eternal  life,  as  hereafter  at  length  shall  be  de 
clared.  Above  all  things,  the  said  article  is  to  be  holden  in 
memory,  recent  among  the  faithful ;  and  at  every  time  and 
hour  driven  and  inculcated  in  their  ears  as  it  were  by  a  trum 
pet.  Without  the  which  faith,  which  is  the  foundation  of 
the  Christian  religion  and  church  of  Christ,  is  made  so  dark 
and  misty,  that  no  place  shall  be  found,  whereupon  to  build 
the  perfect  works  of  faith. 

CHAPTER  VII. 

What  Adam  and  Eve,  seeking  wisdom  against  God's 
commandment,  obtained,  and  what  they  obtain  which 
seek  justification  other  ways  than  the  scriptures  teach. 
Whereby  the  wicked  man  is  made  just.  Where  Satan 
may  enter,  and  where  not.  What  the  law  wrought  in 
Adam,  and  the  office,  thereof  unto  us. 

THE  ground-stone  and  sure  firm  rock,  whereupon  all 
godly  works  and  virtues  are  builded,  our  adversary  Satan 
vexed  in  the  paradise  ;  when  in  the  beginning,  he  persuaded 
and  enticed  our  forefather  Adam,  and  Eve,  to  leave  their 
iaith  in  God,  their  Maker  and  Creator,  and  consent  to  his 
false  persuasion,  which  was,  that  through  their  own  wisdom, 
strength  and  power,  they  might  be  made  equal  and  like 
unto  God,  who  gave  them  life,  and  promised  the  same  ever 
to  endure  with  all  pleasures  and  commodities  in  paradise. 
The  devil,  perceiving  the  woman  void  and  without  faith,* 

•  That  is,  Satan  after  h?  perceived  the  woman  doubt  of  the  faith 
and  verity  of  God's  word,  durst  affirm  the  contrary,  saying,  Though 
ye  eat  of  the  tree  ye  shall  not  die  ;  whereto  the  woman  giving  credit, 
transgressed  God's  command.  And  so  to  doubt  of  God  a  promiae,  U 
root  of  all  wickedness,  Gen.  iii. — Ed.  1584 


Confession  of  Faith.  25 

love,  and  fear  of  God,  said,  Howbeit  ye  eat  of  the  fruits  01 
this  tree,  ye  shall  not  die  the  death.  Ye  know  not  wherefore 
God  hath  forbidden  you  to  eat  of  the  same,  but  I  shall 
show  you  the  cause.  God  knoweth  that  in  whatsoever  day 
ye  shall  eat  of  the  fruit  of  this  tree,  your  eyes  shall  be 
opened,  and  ye  shall  be  like  gods,  knowing  good  and  evil, 
The  same  persuasion  have  all  the  wicked,  who  persuade 
man  to  trust  to  his  own  works,  merits,  power,  and  strength, 
thereby  to  be  made  just,  and  to  get  great  reward  of  God, 
for  doing  of  works  not  commanded  by  God,  but  invented 
by  man's  vain  conceit,  thinking  that  God  shall  be  pleased 
therewith.  But  surely,  even  as  our  forefather  was  deceived, 
so  shall  we  be,  if  we  consent  thereto.  Therefore,  give  trust 
to  nothing  in  this  case  or  matter,  but  to  God  and  his  word  ; 
keeping  ever  faith  pure  and  clean,  without  any  mixture  of 
works,  in  the  making  of  a  wicked  man  just,  and  then  our 
adversary  shall  get  no  place  to  enter  to  deceive  us. 

Ye  shall  understand  that  Adam  knew  good  and  evil, 
before  the  .eating  of  the  apple,  (fruit,)  for  that  was  taught 
him  by  the  law  of  nature,  and  the  other  great  wisdom  he 
was  clothed  with,  as  ye  may  read  in  the  book  of  Ecclesias- 
ticus  xvii.  saying,  God  created  them  with  the  spirit  of 
knowledge  and  with  wisdom,  and  understanding,  he  ful 
filled  the  hearts  of  them,  and  showed  unto  them  good  and 
evil.  His  judgments  and  justice  also  he  showed  to  them. 
What  then  was  the  knowledge  Adam  got  of  the  eating  of 
the  apple  ?  Only  that  he  had  offended  his  good  God,  trans 
gressed  his  law,  which  showed  to  him  his  offences  and  sin. 
By  this  knowledge  he  understood  that  he  was  fallen  from 
the  good  state  in  which  he  was  created,  and  should  have 
remained,  if  he  had  obeyed  the  law  of  his  God,  into  the 
miserable  state  of  sin,  for  he  had  never  known  what  the 
transgression  of  the  law  had  been,  if  he  had  not  sinned. 
The  law  before  taught  him  what  he  should  do  and  leave 
undone,  what  was  good  and  what  was  evil ;  and  after  he 
sinned,  the  law  uttered  the  same  to  him,  and  brought  him 
to  knowledge  thereof;  for  it  can  do  no  other  thing  to  the 
sinner  but  trouble  his  mind,  and  bring  upon  him  great  fear 
and  dread.  This  is  proved  by  the  sayings  of  God  to  Adam, 
inquiring,  Who  hath  shown  unto  thee  that  thou  wast  naked  ? 
Hast  thou  eaten  of  the  tree  of  the  which  I  commanded  thou 
shouldest  not  eat  ? 

This  hatred  and  enmity  is  old,  which  Satan  hath  moved 
against  mankind,  and  it  had  hep-inning  at  the  first  creation 

BALNAVES.  C 


26  Balnaves. 

ot  man,  of  malice  conceived,  to  bring  man  into  the  same 
rebellion  he  was  in.  This  persecution  of  Satan  shall 
endure  to  the  latter  judgment ;  therefore  let  us  be  watchful 
and  diligent,  ever  armed  with  our  shield,  faith,  the  word  ot 
God  ever  printed  in  our  hearts,  taking  no  care  of  worldly 
troubles,  hoping  speedily  to  be  delivered  therefrom,  1  Chron. 
xxix.  considering  we  have  no  permanent  city  here,  but  are 
as  pilgrims,  travelling  to  and  fro,  beholding  and  looking 
for  that  heavenly  city  and  place,  prepared  for  us  from  the 
beginning  of  the  world,  1  Pet.  ii.  Heb.  xiii. 


CHAPTER  VIII. 

Wherefore  Cain  slew  Abel.  How  long  God  suffered  the 
article  of  justification  to  be  pursued  by  the  seed  of  Cain. 
What  pain  he  took  at  last,  and  how  Satan  reserved  his 
seed.  Whereof  sprang  the  idolatry,  which  abounded 
between  the  days  of  Noah  and  Abraham ;  and  under 
what  pretext  it  was  defended. 

SHORTLY  hereafter,  the  said  adversary,  a  mankiller  and 
liar,  1  John  iii.  persuaded  and  enticed  the  one  brother  to 
slay  the  other,  of  malice,  without  any  cause  but  that  the  one 
brother,  Abel,  being  just  and  godly,  offered  in  faith  a  more 
pleasant  and  acceptable  sacrifice  unto  God,  than  the  other, 
Cain,*  who  was  wicked  and  a  hypocrite,  whose  sacrifice 
pleased  not  God,  because  the  person  was  not  acceptable  to 
him.  Therefore  God  looked  to  Abel  and  to  his  works ; 
unto  Cain  and  his  works  he  looked  not. 

There  followed  against  the  said  article  the  perpetual  per 
secution  of  Satan,  intolerable  by  the  sons  of  Cain,  while 
God  was  compelled,  provoked  of  his  righteous  judgment, 
to  drown  the  whole  world,  and  once  to  purge  the  same  from 
sin ;  reserving  and  defending,  through  his  mercy  only, 
the  preacher  of  faith  and  righteousness,  Noah.  Neverthe 
less,  Satan  kept  his  seed  in  the  third  son  of  Noah,  Ham, 
as  the  history  testifies.  After  this,  the  whole  world,  rising 
in  madness  and  fury,  impugning  this  article  of  justifica 
tion,  finding  and  inventing  innumerable  idols  and  religions, 
with  which  they  pretended  to  please  God  ;  with  their  own 

*  Cain  gloried  he  was  the  first  begotten,  and  thought  therefore  he 
was  acceptable.  But  Abel  knew  himself  a  sinner,  seeking  for  God's 
favour  by  that  promised  Seed  alone,  Gen.  iv. — Ed.  1564. 


Confession  of  Faith,.  27 

works  and  inventions,  every  one  ro  **ng  to  himself  a  parti 
cular  or  peculiar  god  or  gods.  Th^  ^nich  is  no  other  thing 
but  to  think,  that  without  the  help  of  Christ,  of  their  own 
power,  works,  and  inventions,  they  may  redeem  themselves 
from  sin  and  all  evils,  and  please  God  with  their  free  will 
and  natural  reason. 

From  Noah  unto  Abraham,  our  adversary,  Satan,  so 
covered  this  article,  that  no  outward  testimony  is-  found 
thereof  in  scripture.  And,  trust  well,  the  fathers,  all  this 
while,  had  many  pleasant  works,  invented  of  their  own  con 
ceit,  good  intention,  and  natural  reason,  having  some  foot 
steps  of  the  examples  of  the  holy  fathers,  by  which  they 
believed  to  please  God ;  but  it  was  not  so  indeed,  because 
they  followed  the  examples  of  the  fathers  in  the  outward 
works  and  ceremonies,  but  not  in  faith,  and  so  all  became 
idolaters,  Gen.  iv.  vi.  And  the  same  ceremonies  and  most 
shining  works  appear  to  be  most  excellent  in  the  offspring 
and  posterity  of  Ham  ;  because  his  grandson  Nimrod  began 
first  to  be  mighty  in  the  earth,  and  usurped  to  himself  the 
kingdom  of  Babylon.  It  is  not  to  be  presumed  that  the 
preaching  of  Noah,  and  the  word  of  God  taught  to  him 
and  his  sons  by  the  mouth  of  God,  and  his  manner  of 
sacrifice  was  passed  from  their  memory ;  but  man  is  lightly 
drawn  from  faith  and  the  word,  to  his  own  conceit,  and  vain 
intention,  to  the  exercising  of  the  outward  deed,  in  the  which 
man  will  never  be  seen  to  do  evil,  so  there  appear  any 
manner  of  outward  holiness  in  his  works ;  the  which  he 
defends  to  be  holy  and  good,  because  the  holy  fathers  did 
so  ;  and  have  no  respect  to  faith,  which  maketh  the  work 
acceptable  and  pleasant  in  the  sight  of  God,  without  the 
which  all  is  but  idolatry,  how  holy  that  ever  the  work  ap 
pear.  And  so  enters  Satan,  and  rules  mightily,  as  he  did 
amongst  the  fathers  to  the  time  of  Abraham. 

CHAPTER  IX. 

God  renewed  to  Abraham  the  promise  made  to  Adam  of 
the  blessed  Seed,  whereto  Abraham  believing  is  pro* 
nouncedjust.  Though  the  just  be  ever  persecuted,  at  last 
they  prevail.  Wherefore  we  are  brethren  to  Jesus  Christ. 
The  wrong  judgment  of  the  fleshly  man  touching  the 
chosen  of  God. 

GOD,  of  his  infinite  mercy  and  goodness,  moved  of  love, 
which  he  bears  to  mankind,  seeing  our  adversary  ruling 


28  Balnavcs. 

so  mightily,  would  raise  up  this  article  of  justification  in 
Abraham,  that  his  church  should  not  perish,  commanding 
him  in  these  words,  Pass  forth  of  thy  father's  house,  and 
from  thy  friends,  and  forth  of  thy  own  country,  and  come 
into  the  land  which  I  shall  show  thee.  That  is  as  much 
to  say,  As  thy  father,  his  household,  and  the  whole  country 
in  the  which  thou  now  makest  dwelling,  thy  whole  nation 
and  kindred  are  all  idolaters  ;  therefore  of  my  mercy  and 
grace,  without  thy  merits  or  deservings,  I  will  call  thee  to 
the  faith,  and  raise  up  in  thee  the  ground-stone  of  my 
church,  and  make  thee  the  father  of  all  faithful.  This  ex 
position  ye  shall  find  in  the  book  of  Joshua  xxiv.  for  the 
scripture  is  the  best  interpreter  of  itself.  And  God  so  stirred 
up  this  article  in  the  person  of  Abraham  in  these  words, 
saying,  I  shall  make  thee  a  great  nation,  and  I  shall  bless 
thee.  and  shall  magnify  thy  name,  and  thou  shalt  be  blessed  ; 
I  shall  bless  them  that  bless  thee,  and  curse  them  that  curse 
thee ;  and  in  thee  shall  all  nations  of  the  earth  be  blessed, 
Gen.  xii.  This  is  the  renewing  of  the  promise  made  to 
Adam  in  paradise,  that  the  Seed  of  the  woman  should 
tread  down  the  serpent's  head.  Here  shall  ye  find  the  be 
ginning  of  the  faith  of  Abraham  ;  who  passed  forward  as 
God  commanded  him,  to  whom  he  gave  credence,  and 
surely  believed  in  his  promise  ;  and  left  all  worldly  affec 
tions,  committing  him  wholly  into  the  hands  of  God,  de 
pending  only  upon  his  word,  believing  the  same  to  be  true, 
hoping  to  obtain  all  things  which  were  promised  him  by  the 
word  of  God,  of  the  which  he  had  deserved  nothing ;  for 
the  scriptures  testify  him  to  be  no  other  but  an  idolater,  as 
his  father  was.  After  this  God  drove  and  inculcated  this 
article  of  justification  into  the  ears  of  Abraham,  saying, 
Dread  not,  Abraham,  I  am  thy  defender,  and  reward  above 
measure,  &c.  Thou  shalt  have  him  to  be  thy  heir  that  shall 
pass  forth  of  thy  bosom.  Tny  seed  shall  be  as  the  stars  of 
the  heaven.  Abraham  believed  God,  and  it  was  reputed  to 
him  for  righteousness,  &c.  Gen.  xv.  Here  ye  see  the  pro 
ceeding  of  this  article,  from  faith  to  faith,  ever  continuing  in 
more  perfection  day  by  day. 

Then  began  Satan,  our  adversary,  newly  to  impugn  this 
irticle,  ever  to  annul  the  promise  of  God,  and  as  he  per 
suaded  Cain  to  pursue  Abel,  even  so  persuaded  he  Ishmae! 
to  pursue  Isaac  ;  Esau,  Jacob  ;  and  the  rest  of  the  brethren, 
young  Joseph,  whom  they  sold,  as  testifies  the  history. 
Thus  still  continued  the  old  hatred  and  enmity  between  the 


Confession  of  Faith.  29 

seed  of  the  serpent  and  the  seed  of  the  woman.  That  is, 
the  wicked  ever  pursue  the  chosen  and  godly,  which  are  the 
woman's  seed  that  treadeth  down  the  serpent's  head.  For 
even  as  Christ,  the  blessed  Seed,  hath  obtained  victory  of 
our  adversary  ;  so  shall  we  by  faith  in  him.  of  whose  flesh 
and  bones  we  are,  and  he  of  ours ;  that  is,  we  are  members 
of  his  body,  and  brethren  to  him,  by  two  reasons ;  the  one 
is  that  he  is  made  man  and  of  our  flesh,  the  natural  begot 
ten  son  of  the  glorious  virgin  Mary,  and  so  of  Adam,  is  said 
to  be  our  brother.  The  other  reason  is,  that  by  him,  and 
through  him,  by  faith  in  the  mercy  of  God,  we  are  the  adopted 
sons  of  God,  and  so  his  brethren,  and  fellow-heirs  of  the 
heritage  with  him,  John  vii.  Matt,  xxvii.  Mark  ii.  Luke  iii. 

The  fleshly  man  and  worldly  judgment  is  deceived  in  the 
knowledge  of  this  seed  as  our  mother  Eve  was.  For  she 
said,  after  she  had  conceived  and  borne  Cain,  I  have  gotten 
or  possessed  a  man  by  God,  that  is,  according  to  the  pro 
mise  made  by  God  ;  1  have  gotten  the  Seed  that  shall 
tread  down  the  serpent's  head.  Here  she  looked  not  into 
faith,  but  took  the  fleshly  reason  of  the  first  begotten 
Son.  But  when  she  saw  he  slew  his  brother,  then  she  un 
derstood  him  to  be  the  seed  of  the  serpent.  Therefore, 
when  she  bare  Seth,  she  held  her  peace,  because  she  knew 
herself  deceived  before  in  the  opinion  of  Cain.  And  then 
she  cleaved  to  faith  as  Adam  did,  saying,  God  hath  given  to 
me  another  seed,  for  Abel  whom  Cain  hath  slain. 

Abraham  believed  of  his  fleshly  judgment,  that  Ishmael 
was  the  promised  seed  ;  as  appears  by  the  answer  he  made 
to  God,  when  he  said  to  him,  Sarai  shall  bear  unto  thee  a 
son,  whom  I  am  to  bless,  &c.  Abraham  smiled  in  his  heart, 
and  said,  Would  to  God  Ishmael  might  live  before  thee.* 
But  hereafter,  admonished  by  the  mouth  of  God  to  obey 
Sarai,  and  expel  Hagar  and  her  son,  for  he  should  have  no 
part  of  heritage  with  Isaac,  he  understood  spiritually,  and 
obeyed  the  voice  of  his  wife. 

The  seed  of  the  serpent  contended  with  the  seed  promised 
in  the  bosom  of  that  noble  and  godly  woman  Rebecca, 
Gen.  xxv.  This  contention  moved  the  mother  to  say,  Better 
I  had  remained  still  barren,  than  to  have  this  displeasure. 
To  whom  God  gave  consolation,  saying,  There  is  in  thy 
bosom  two  sundry  nations,  and  two  people  shall  be  divided 
of  thee  That  is,  thou  knowest  not  which  of  them  is  the 

*  As  he  would  say,  Sufficient  have  I  received  of  thy  mercy,  in  that 
thou  hast  given  to  me  a  son  of  whom  I  am  content. — Ed.  1334. 


30  lialnaves. 

seed  of  the  promise  ;  the  youngest  have  f  chosen,  to  whom 
the  eldest  shall  serve.  This  is  conformable  to  the  saying 
of  St.  Paul,  Rom.  ix.  But,  trust  well,  she  understood  spiri 
tually  by  faith  that  Jacob  was  the  promised  seed,  when  she 
procured  and  laboured  so  diligently  that  he  should  get  the 
blessing  of  his  father,  and  defrauded  the  eldest,  Esau.  This 
was  not  known  to  Isaac,  for  he  would  not  only  that  Esau 
should  succeed  to  the  heritage,  but  to  have  gotten  the  bless 
ing  also,  which  Jacob  obtained  by  persuasion  of  his  mother. 
Nevertheless,  Esau  remained  with  the  heritage  in  his 
father's  house,  and  ceased  not  to  pursue  Jacob,  who  at  last 
was  compelled  to  fly  for  fear  of  his  life.  And  so  ever  the 
seed  of  the  serpent  pursues  the  chosen,  conformably  to  this 
beginning.  Let  Abel  die  and  Cain  live.  But  finally  the 
seed  of  Jacob  succeeded  to  the  land  of  promise,  and  enjoyed 
the  heritage ;  howbeit  they  were  long  troubled  and  afflicted 
in  Egypt. 

CHAPTER  X. 

The  wrong  opinion  of  the  Jews  of  the  promised  Seed. 
Wherein  the  ungodly  place  justification.  Satan  moves 
his  members  against  the  true  professors  of  faith.  Jere 
miah,  the  prophet  of  God,  resisted  the  whole  ecclesiastical 
power  of  the  Jews.  The  head  of  the  serpent  trodden 
down  by  the  death  of  Jesus  Christ.  The  article  of  jus 
tification  preached  after  the  death  of  Christ. 

YE  shall  understand  that  the  Jews  had  a  fleshly  opinion 
of  this  promised  Seed  :  for  they  understood  that  the  Mes 
siah  which  was  promised  to  them,  should  rule  temporally  as 
David  did ;  and  establish  his  realm  with  great  quietness 
and  rest  with  all  pleasure  and  voluptuousness,  as  ye  may 
learn  by  the  desire  of  the  mother  of  the  sons  of  Zebedee. 
Her  sons,  being  with  Christ  and  his  apostles,  were  of  the 
same  opinion,  as  the  answer  of  Christ  testified,  saying  to 
them,  Ye  know  not  what  ye  ask.  But  the  spiritual  know 
ledge  which  the  fathers  had,  was  far  different  therefrom  ; 
who  understood  in  the  spirit  that  the  realm  of  Christ  was 
spiritual  and  not  temporal,  to  the  which  they  were  led  by 
faith. 

By  this  ye  shall  understand,  not  only  that  the  fleshly 
judgment  is  deceived  in  knowledge  of  this  Seed,  but  also  of 
the  persecution  of  Satan  ;  ever  persuading  the  wicked  and 


Confession  of  Faith.  31 

ungodly,  which  are  his  seed,  to  persecute  the  woman's 
seed  of  the  promise — that  is,  the  chosen,  who,  according  to 
the  promise  of  God,  obtain  victory  by  faith  in  the  blood  of 
Christ.  For  Satan,  intending  to  destroy  this  article  of  jus 
tification,  may  not  suffer  the  preaching  thereof;  that  is, 
that  by  grace,  through  faith,  and  not  of  our  own  righteous 
ness  and  works,  we  are  made  safe,  please  God,  are  received 
into  favour  with  him,  and  accepted  as  righteous  and  just, 
not  of  our  merits  or  deservings  ;  but  through  the  merits  of 
Christ  Jesus  our  Saviour.  By  the  contrary,  the  wicked 
trust  in  their  own  strength  and  merits,  and  will  have  their 
good  works,  invented  by  themselves,  without  the  command 
ment  of  God,  to  be  a  part  of  their  salvation ;  and  those 
who  will  not  authorize  the  same  they  persecute  with  deadly 
hatred,  and  must  needs  die  as  Abel  did.  So,  Let  Abel  die 
and  Cain  live  ; — that  is  our  law,  say  the  ungodly. 

In  the  church  of  the  Jews,  our  said  adversary  ceased  not 
to  impugn  this  article,  and  persuade  the  wicked  to  persecute 
the  godly,  and  kill  the  prophets  for  preaching  the  same ; 
for  the  defence  of  which  Jeremiah  the  prophet  resisted  the 
whole  ecclesiastical  power  and  authority  of  the  church  of  the 
Jews — that  is,  the  multitude  of  the  wicked,  there  being  but 
a  few  number  of  the  chosen  that  assisted  him,  as  ye  may  read, 
Jer.  xxvi.  Not  the  less  afterward,  he  was  stoned  to  death 
for  the  same  cause,  which  is  the  reward  of  man,  that  is, 
which  man  giveth  for  the  true  preaching  of  this  article. 
So,  Let  Abel  die  and  Cain  live. 

Finally,  the  persecution  of  Satan,  our  adversary,  per 
suaded  the  death  of  Christ,  his  apostles,  and  martyrs,  and 
their  true  successors,  all  for  this  article.  But  Christ  ever 
got  victory,  and  triumphed  by  his  word  only  ;  insomuch  as 
he  got  victory  of  the  devil,  hell,  and  death,  of  the  law,  sin, 
the  world,  and  the  flesh,  through  his  death  and  resurrec 
tion.  So,  by  faith  in  his  blood,  all  the  prophets,  apostles, 
martyrs,  and  confessors,  with  their  blood  have  watered  the 
church,  and  have  left  a  sure  testimony  to  us.  for  confirma 
tion  of  this  article,  that  in  the  blood  of  Christ,  and  not  in 
their  own  blood,  works,  or  deeds,  they  are  made  safe,  and 
have  gotten  the  realm  of  heaven,  conquered  and  purchased 
to  them  by  Christ,  and  not  by  themselves,  nor  their  merits. 
The  which  confession  is  the  cause  that  the  godly  are  ever 
persecuted  by  the  wicked.  So,  Let  Abel  die  and  Cain  live  ;— 
that  is  our  law. 


32  Balnaves. 


CHAPTER  XI. 

How  Satan  hath  deceived  the  world  after  Christ,  and 
wherewith  he  hath  clad  himself.  An  evident  argument, 
showing  those  which  this  day  are  called  bishops,  to  be  the 
church  malignant.  An  exhortation  to  them  which  enter 
in  the  church  by  the  pope's  authority  ;  and  of  his  power 
to  make  bishops.  Wherein  the  wicked  Jews  gloried,  and 
wherein  the  pope  and  his  kingdom. 

Now  our  adversary,  perceiving  by  the  death  of  Christ,  that 
the  promise  made  in  paradise  was  fulfilled,  and  his  head 
trodden  down,  that  is,  his  power  and  strength  by  the  shed 
ding  of  the  blood  of  Christ,  this  article  of  justification  laid 
so  abroad,  and  the  church  of  Christ  so  strongly  edged 
with  the  same,  that  all  his  imaginations,  with  which  he  de 
ceived  mankind,  had  no  place  to  pervert  the  perfect  faith. 
Then  he  invented  a  new  manner  of  habit,  which  he  found 
in  the  same  church  amongst  the  slothful  ministers,  whom, 
by  process  of  time,  seeing  them  idle,  and  not  occupied  in 
the  reading,  teaching,  and  preaching  of  the  scriptures,  he 
provoked  to  invent  works  of  their  own  conceit.  And  also 
to  abuse  the  holy  sacraments,  and  good  works  of  God,  with 
vain  superstitions,  which  they  call  good  works.  And  by 
this  means  he  hath  so  drawn  them  from  faith,  that  they 
know  not  what  the  same  is ;  nor  what  Christ  is,  but  as  it 
were,  a  thief  hanged  upon  a  gallows  or  gibbet  innocently  ; 
or  like  another  manner  of  profane  history  of  Hector,  or  of 
the  great  Alexander ;  and  therefore  he  hath  provoked  them 
to  pursue  this  article  more  cruelly  than  ever  it  was  pursued 
from  the  beginning  of  the  world.  Themselves  by  word 
confessing  the  same  with  their  mouth,  reading,  singing, 
and,  of  their  manner,  daily  teaching  and  preaching  the 
same;  and  yet,  nerertheless,  daily  burning,  killing,  and 
banishing  the  true  faithful  preachers  of  the  said  article  and 
confessors  thereof.  And  so  ever  shall  Abel  die  and  Cain 
live  ; — that  is  our  law,  say  they. 

Our  said  adversary,  that  he  should  not  be  perceived,  hath 
transformed  himself  into  an  angel  of  light.  That  is,  in 
form  of  holiness,  he  hath  entered  into  the  church  in  wonder 
ful  subtlety ;  for  he  hath  clad  himself  with  the  most  honest 
and  shining  works,  invented  this  day  by  men's  wit  or  reason ; 


Confession  of  Faith.  33 

yea,  with  the  same  works  commanded  by  God,  and  by  them 
he  maintains  and  defends  himself  wholly  ;  yea,  verily,  he  had 
clad  himself  with  the  blessed  sacrament  of  the  body  and  blood 
of  Christ ;  for  he  can  well  disguise  himself  in  works,  with 
pride,  vain  glory,  hypocrisy,  diffidence,  despair,  idle  faith,  as 
to  believe  the  history  only,  presumption  of  their  own  merits, 
&c.  But  in  perfect  faith,  which  is  the  ground-stone  of  this 
article  of  justification,  he  can  never  enter.  Therefore,  under 
colour  of  holiness  he  has  caused,  and  daily  causes  the  pre 
lates  of  the  church  as  they  call  them,  who  should  of  their 
vocation  have,  to  the  shedding  of  their  blood,  defended  this 
article,  to  pursue  the  same  most  cruelly  with  all  torments 
invented  by  man's  ingenuity  under  the  false  pretence  ot 
good  works,  having  no  respect  to  faith.  And  so  shall  Abel 
die  and  Cain  live. 

Ye  shall  understand,  that  the  oft  repeating  of  the  death 
of  Abel,  and  the  life  of  Cain,  is  no  vain  story  or  purpose, 
but  the  true  similitude  of  the  church  of  Christ,  which,  first 
watered  with  the  blood  of  Abel,  remains  an  example  to  this 
hour,  and  shall  to  the  second  coming  of  Christ  to  the  latter 
judgment.  In  the  which  two  persons  is  set  forth  to  us  the 
perfect  knowledge  of  the  church,  which  consists  in  the  godly 
and  ungodly.*  And  ever  the  perfect  and  just  church  is 
pursued  by  the  wicked,  and  never  pursueth,  by  which  the 
disciples  and  servants  of  Christ  are  known,  as  testify  the 
holy  scriptures. 

I  exhort  you  which  are  adversaries  to  this  article  of  jus 
tification,  consider  with  yourselves  if  ever  ye  read  the  his 
tory  in  canonical  scriptures  or  profane  histories,  that  ever 
the  true  and  perfect  church,  from  the  beginning  of  the  world 
unto  this  hour,  persecuted  any,  but  ever  was  persecuted, 
and  the  godly  glad  thereof.  Therefore,  the  form  and 
order  of  this  tyrannical  persecution  used  this  day  by 
those  who  have  the  ecclesiastical  power  in  their  hands, 
against  the  faithful  professors  of  this  article,  I  judge  to 
be  of  the  devil,  and  may  say  truly  to  them,  as  Christ  said 
to  the  scribes  and  pharisees,  All  the  blood  which  is  shed, 
from  the  blood  of  Zacharias,  whom  they  slew  between  the 
altar  and  the  temple,  shall  come  upon  these  cruel  tyrants. 
which  impugn  this  article,  and  slay  the  faithful  professors 
thereof.  Against  these  sayings,  the  adversaries  of  faith  aud 

•  Which  shall  be  separate  when  the  Lord  God  Bends  forth  his  anajela 
iu  his  harvest. — Ed.  1584. 

c  3 


34  Batnavts 

verity  cry,  The  canon  law,  the  authority  of  the  church,  the 
long  consuetude,  the  examples  of  the  fathers,  the  bishop  of 
Rome's  authority,  the  general  councils  ;  heresy,  heresy !  So 
there  is  no  remedy,  but,  Let  Abel  die  and  Cain  live  ; — that  is 
our  law. 

My  hearts  !  ye  which  have  entered  in  the  church  of  Christ, 
by  the  bishop  of  Rome's  law  and  authority,  with  his  fair 
bulls,  your  shaven  crowns,  smearing1  you  with  oil  or  cream, 
and  clothing  you  with  all  ceremonies  commanded  in  your 
law ;  if  ye  think  yourselves  therethrough  the  successors  of 
the  apostles,  ye  are  greatly  deceived,  for  that  is  but  a  politic 
succession  or  ceremonial.  The  succession  of  the  church  is 
far  otherwise,  the  which  requires  you  to  have  knowledge  in 
the  scriptures  of  God,  to  preach  and  teach  the  same,  with 
the  other  qualities  and  conditions  contained  in  the  scriptures, 
as  hereafter  shall  be  shown  in  the  special  vocations,  1  Tim. 
iii.  Of  the  which,  if  ye  are  expert,  and  your  vocation  lawful, 
according  to  the  word  of  God,  doubtless  ye  are  the  succes 
sors  of  the  apostles,  and  have  the  same  authority  they  had 
committed  to  them  by  Christ.  And,  if  ye  want  the  said 
conditions  and  qualities,  ye  are  but  ravening  wolves,  clad 
with  sheep  skins,  what  authority  soever  the  bishop  of 
Rome  give  you.  For  it  is  no  more  in  his  power  to  make  a 
bishop  of  him  which  cannot  preach,  nor  hath  the  know 
ledge  to  rule  the  flock  committed  to  his  care,  according  to 
the  word  of  God,  than  it  is  in  his  power  to  make  an  ass  to 
speak,  or  to  be  a  man,  or  yet  to  cause  a  blind  man  to  see. 
Therefore,  I  pray  you,  learn  the  scriptures,  that  ye  may 
walk  in  your  vocation  aright.  For  of  your  succession  ye 
have  no  more  matter  to  glory,  than  the  Jews  had  to  glory 
against  Christ,  calling  themselves  the  sons  of  Abraham,  whom 
he  called  the  sons  of  the  devil,  John  viii.  They  gloried  in 
the  carnal  succession,  and  ye  glory  in  the  politic  or  cere 
monial  succession  ;  and  all  is  one  thing.  God  send  you 
knowledge  and  understanding  of  his  word,  that  ye  may 
cease  from  your  tyranny,  and  the  true  faithful  may  live  in 
rest  and  quietness. 


Confession  of  Faith..  3  5 


CHAPTER  XII 

The  division  of  justice*  in  general,  with  the  definition  of 
every  part  thereof.  The  cause  that  no  man  is  just  by 
the  law.  Scriptures  and  examples  proving  all  men, 
except  Jesus  Christ,  to  be  sinners. 

LET  us  pass  forward  in  the  discussion  of  this  article  of 
JUSTIFICATION  ;  for  knowledge  of  which  it  is  necessary  to 
show  what  justice  of  man  is,  and  what  of  the  law,  either  of 
God  or  man  ;  which  being  shortly  discussed,  we  shall  the 
more  easily  come  to  the  knowledge  of  our  Christian  justifi 
cation  ;  which  is  a  thing  far  above  all  law,  either  of  God  or 
man  ;  for  it  is  the  justice  by  which  a  wicked  man  is  made 
just,  through  faith  in  the  blood  of  Jesus  Christ,  without 
the  works  of  the  law  ;  because  of  the  deeds  of  the  law  no 
flesh  shall  be  made  just  before  God,  as  the  apostle  saith, 
Rom.  iii.  Gal.  iii.  This  is  as  much  to  say  as,  because  no 
man  fulfilleth  the  law,  nor  doth  the  deeds  and  works  of  the 
same  in  the  pure  and  clean  estate,  as  the  law  required  them 
to  be  done,  according  to  the  purity  of  the  same,  therefore 
the  law  can  pronounce  none  just  before  God. 

This  word,  justice  or  righteousness,  generally  by  the  phi 
losophers  is  taken  commonly  for  obedience  and  outward 
honesty,  according  to  all  virtues  of  moral  manners,  the 
which  a  man  may  do  and  perform  of  his  own  power  and 
strength.  This  is  called  a  universal  or  general  justice 
after  the  philosophical  definition.  St.  Paul  called  the  same 
the  righteousness  of  the  law  or  works,  because  the  trans 
gressors  of  this  justice  are  punished  as  wicked  and  unrigh 
teous.  For  whom  the  law  is  made  and  ordinate,  as  St. 
Paul  saith,  1  Tim.  i.  for  the  just  needeth  no  law.  These 
moral  manners  and  discipline  is  the  most  excellent  raiment 
or  habit  wherewith  man  may  be  clad.  Nevertheless,  they 
cannot  make  a  man  just  before  God,  nor  are  they  the  jus 
tice  which  we  speak  of  here  in  this  treatise. 

The  politic  or  civil  justice  is,  the  obedience  which  every 
subject  or  inferior  estate  of  man  gives  to  their  prince  and 
superior,  in  all  the  world.  The  which  proceedeth  of  the 
law  of  nature,  and  is  a  good  work ;  without  \\  Inch  obedience 
to  the  punishment  of  the  wicked  and  defence  of  the  just,  no 

•  Righteousness. 


36  Balnave*. 

commonweal  might  be  conserved  and  kept  in  rule  and 
order ;  but  all  would  run  to  confusion.  Therefore  princes 
and  higher  powers  are  commanded  of  God  to  be  obeyed, 
as  his  good  work,  Rom.  xiii.  for  they  are  the  ministers  of 
God  unto  good.  Nevertheless,  ye  shall  never  find  man  so 
just  in  fulfilling  this  justice,  but  the  law  of  nature  shall 
accuse  him  that  he  hath  not  done  his  whole  duty,  which 
the  same  requireth.  Neither  the  prince  to  the  subject,  nor 
the  subject  to  the  prince,  nor  equal  to  equal,  that  is,  neigh 
bour  to  neighbour.  The  knowledge  of  this  law  of  nature 
is  born  with  man,  printed  in  his  heart  with  the  finger  of 
God.  And  therefore,  let  every  man  consider  his  own 
estate,  and  he  shall  perceive,  that  if  God  will  accuse  him 
with  this  law,  he  shall  not  be  found  just,  because  of  the 
deeds  of  the  law  no  flesh  shall  be  found  just  before  God. 
Notwithstanding,  he  which  doeth  the  deeds  of  this  law, 
and  is  obedient  thereto  in  doing  and  leaving  undone,  ac 
cording  to  the  external  works,  is  so  reckoned  just  before 
man,  and  liveth  in  the  same ;  and  therefore  hath  the  name 
of  justice. 

The  ceremonial  justice  is,  the  obedience  and  fulfilling  of 
the  statutes,  ordinances,  and  traditions  of  man,  made  by 
the  bishop  of  Rome  and  other  bishops,  councils,  school 
masters,  and  householders,  for  good  rule,  and  order,  and 
manners  to  be  kept  in  the  church,  schools,  and  families. 
This  is  a  good  work,  and  necessary  to  be  had  with  these 
conditions  ;  that  is,  that  they  be  made  not  repugnant  to  the 
law  of  God ;  and  that  through  keeping  of  them,  no  man 
think  himself  the  holier  before  God  ;  nor  yet  therefore  to  ob 
tain  remission  of  sins,  or  to  be  found  righteous  before 
God  :  nor  yet  that  the  same  may  bind  or  oblige  any  man 
to  the  observing  of  them,  under  the  pain  of  deadly  sin. 
Nevertheless,  how  well  that  ever  ye  observe  or  keep  them, 
that  is,  this  law  ceremonial,  ye  shall  not  be  found  just 
therethrough  before  God,  because  of  the  deeds  of  the  law 
no  flesh  shall  be  found  just  before  him. 

The  justice  of  the  law  moral,  or  Moses's  law,  which  is 
the  law  of  God,  exceedeth  and  is  far  above  the  other  two 
kinds  of  justice.  It  is  the  perfect  obedience  required  of  man, 
according  to  all  the  works  and  deeds  of  the  same.  Not 
only  in  external  and  outward  deeds,  but  also  with  the  in 
ward  affections  and  motions  of  the  heart,  conformable  to 
the  commandment  of  the  same,  saying,  Thou  shall  love  thy 
Lord  God  with  all  thy  heart,  with  all  thy  mind,  with  all 


Confession  of  Faith.  37 

thy  power  and  strength  :  and  thy  neighbour  as  thyself, 
Deut.  x.  Matt.  xxii.  Mark  xii.  This  is  no  other  thing 
than  the  law  of  nature,  printed  in  the  heart  of  man  in  the 
beginning  ;  now  made  plain,  by  the  mouth  of  ^od,  to  man, 
to  utter  his  sin,  and  to  make  his  corrupted  nature  more 
plain  to  himself.  And  so  the  law  of  nature  and  the  law 
of  Moses  are  joined  together  in  a  knot,  which  is  a  doctrine 
teaching  all  men  a  perfect  rule,  to  know  what  he  should 
do,  and  what  he  should  leave  undone,  both  to  God  and  his 
neighbour. 

The  justice  of  the  law  is,  to  fulfil  the  law,  that  is,  to  do 
the  perfect  works  of  the  law  as  they  are  required  from 
the  bottom  of  the  heart ;  and  as  they  are  declared  and 
expounded  by  Christ,  Matt.  v. — vii.  And  whosoever 
transgresseth  the  same  shall  never  be  pronounced  just  of 
the  law.  But  there  never  was  man  that  fulfilled  this  law 
to  the  uttermost  perfection  thereof,  except  only  Jesus  Christ. 
Therefore,  in  the  law  can  we  not  find  our  justice,  because, 
of  the  deeds  of  the  law  no  flesh  shall  be  made  just  before 
God. 

For  the  probation  hereof,  we  will  show  the  authori 
ties  of  scripture  from  the  beginning ;  how  the  most  holy 
fathers  were  transgressors  of  the  law,  and  therefore  could 
never  be  made  righteous  by  the  same.  And  if  they 
which  were  most  holy  could  not  be  found  just  by  the 
deeds  of  the  law,  much  less  may  the  wicked  be  pronounced 
just  by  the  same?  Therefore,  we  must  take  this  conclu 
sion,  with  the  apostle  St.  Paul,  All  have  sinned,  and  have 
need  or  are  destitute  of  the  glory  of  God;*  and  are  made 
just,  freely  by  grace,  through  faith  in  the  blood  of  Jesus 
Christ. 

Adam,  first,  in  paradise  transgressed  the  law,  and  there 
fore  the  same  accused  him,  and  condemned  him,  and  all 
his  posterity,  as  rebels  and  transgressors  of  the  same,  to 
the  death.  Nevertheless,  the  law  remaineth  still  holy, 
just,  and  good ;  requiring  the  same  holiness,  justice,  and 
goodness  of  us,  as  St.  Paul  testified,  Rom.  vii.  And  be 
cause  we  do  not  the  same,  the  law  ever  accuseth  us,  and 
pronounceth  us  rebels  and  transgressors,  as  our  forefather 
Adam  was ;  who  might  never  be  pronounced  just  by  the 

•  That  is,  By  original  sin  all  man  is  become  blind,  and  is  fallen  from 
that  image  of  God,  (which  was,  integrity  ot  nature,  justice,  and  righ-  . 
teousness,)  in  which  man  was  first  created,  and  now  is  clad  with  tht* 
contrary,   Kom.  iii.  Gen.  iii. — Ed   1584. 


38  Balnaves. 

law,  because,  of  the  deeds  of  the  law  no  flesh  shall  be  made 
just  before  God. 

And  seeing  all  men  have  descended  from  Adam,  they 
are  corrupted  and  rebels  to  the  law  as  Adam  was.  FOT 
he  might  get  no  better  sons  than  his  nature  was.  This 
corruption  is  so  infixed  in  the  nature  of  man,  that  he  is 
never  clean  purged  thereof,  so  long  as  this  mortal  body 
of  sin  and  the  spirit  remain  together.  And  this  is  the 
cause  why  we  fulfil  not  the  law,  in  the  pure  and  clean 
form  as  the  same  requireth  the  deeds  thereof  to  be  done. 
For  this  cause  St.  Paul  saith,  Rom.  vii.  Now  I  work 
not  this  evil,  but  the  sin  which  dwelleth  in  me ;  for  I 
know  there  dwelleth  in  me,  that  is,  in  my  flesh,  no 
good  :  for  the  good  which  I  would,  that  do  I  not,  but 
the  evil  which  I  would  not,  that  do  I.  As  St.  Paul 
would  say,  so  rebellious  is  my  wicked  nature  to  the 
affections  of  my  spirit,  that  the  very  things  which  I  know 
to  be  good,  and  would  do,  for  weakness  I  may  not 
.complete.  I  would  love,  fear,  honour,  and  thank  God 
with  all  my  heart  and  all  my  strength,  and  adhere  to 
his  promise  in  every  hour  and  all  tribulation  ;  but  by 
the  wicked  flesh  I  am  impeded  to  do  the  same.  For 
howbeit  I  have  fear  and  love  begun  in  me,  yet  natural 
security  and  concupiscence  are  impediments  that  they  are 
not  pure  and  perfect  as  the  law  requireth.  And  albeit  I  have 
faith  begun  in  me,  which  teacheth  that  God  is  true  in  all 
his  promises,  yet  natural  dubitation  and  imbecility  cause 
me  frequently  to  doubt  if  God  shall  deliver.*  And  so 
the  flesh  sometimes  murmurs,  and  loves  not  God  with  all 
the  heart.  Here,  my  hearts,  ye  may  learn  of  the  apostle 
to  know  this  corruption  of  nature :  for  he  gives  the  ex 
ample  in  himself  and  in  no  other,  teaching  every  one  of  us 
to  judge  ourself  and  not  our  neighbour. 

This  corruption  of  nature  is  called  original  sin,  which  is 
the  wanting  of  original  justice,  that  should  have  been  in 
man  according  to  his  first  creation.  This  corruption  of 
nature  followed  the  fall  of  Adam,  in  all  men,  that  the 
nature  of  man  may  not  truly  obey  the  law  of  God,  nor 
fulfil  the  same,  for  the  inherent  faults  and  concupiscences 
in  the  heart  of  man,  engendered  of  this  corrupted  nature, 
and  so  cannot  be  pronounced  just  by  the  law,  because,  of 

*  Let  every  man  judge  if  in  time  of  tribulation  he  find  not  tlna 
battle  within  himself.— Ed.  1584. 


Confession  of  Faith.  39 

the  deeds  of  the  law  no  flesh  shall  be  made  just  before 
God. 

From  Adam  to  Noah,  from  Noah  to  Abraham,  and 
from  Abraham  to  Moses,  during  which  space  and  time  we 
can  find  none  of  the  holy  fathers,  who  lived  under  the 
law  of  nature,  pronounced  just  by  the  deeds  of  the  law  ; 
but  all  were  sinners  and  transgressors  of  the  law,  as  Adam 
was,  as  the  whole  history  of  Genesis  testifies.  Therefore, 
the  justice  of  a  Christian  man  shall  we  not  find  in  the  law, 
because,  of  the  deeds  of  the  law  no  flesh  shall  be  found  just 
before  God. 

Moses,  who  was  mediator  between  God  and  his  people 
of  Israel,  in  giving  the  law  of  the  two  tables,  which  is 
but  a  declaration  of  the  law  of  nature  rightly  understood, 
fulfilled  not  the  law,  as  ye  may  read  in  the  book  of  Num 
bers,  ch.  xx.  where  Moses  and  Aaron  are  both  repre 
hended  of  God  for  their  diffidence  and  incredulity,  the 
which  is  the  breaking  of  the  first  commandment  of  God  ; 
and  a  great  and  mighty  sin,  howbeit  the  reason  of  man 
cannot  consider  it ;  yea,  verily,  greater  and  weightier  before 
God  than  either  slaughter  or  adultery.  In  the  sight  of 
man  the  crime  appears  but  small ;  for  God  gave  com 
mandment  to  speak  to  the  stone  or  rock  in  presence 
of  the  peopie,  and  charged  the  same  to  give  water ;  but 
they  spake  to  the  people  with  a  doubt,  saying,  May  not 
God  give  you  water  out  of  this  rock?  and  then  struck 
upon  the  stone  twice,  which  gave  water  abundantly.  But 
God  would  not  pretermit  the  punishment  of  their  unfaith 
fulness,  saying,  they  should  never  enter  in  the  land  pro 
mised  to  the  people  of  Israel.  And  Moses  also  testified  no 
man  to  be  innocent  before  God,  but  by  favour  and  imputa 
tion  of  grace  through  faith,  Exod.  xxxiv.  And  howbeitMoses 
repented  sorely  the  said  offence,  and  prayed  fervently  that 
he  might  enter  into  the  land  of  promise,  he  was  not  heard; 
for  God  would  not  alter  his  sentence,  as  ye  may  collect  of 
the  saying  of  Moses,  Deut.  iii.  where  God  saith  to  him, 
Speak  no  more  to  me  of  that  matter  ;  thou  shalt  not  pass 
over  the  water  of  Jordan.  Here  we  may  see  that  man 
can  find  no  justice  in  the  law  which  is  of  value  before  God. 

Job,  who  was  commended  by  the  mouth  of  God,  the 
most  just  in  the  earth,  could  find  no  justice  in  the  law. 
For  howbeit  he  was  innocent  in  the  sight  of  man,  he  might 
not  enter  into  judgment  with  God  ;  because  the  justice  of 
man  is  nothing  before  God,  as  ye  may  read  in  his  book, 


40  Balnaves. 

Job  vi.  xv.  and  he  alleges  the  stars  of  heaven  not  to  be 
pure  in  the  sight  of  God,  much  less  are  men  to  stand  in 
judgment  with  his  law,  to  be  pronounced  just.  Therefore 
the  holy  man  Job  concluded  his  book  with  confession  and 
repentance,  granting  himself  to  be  a  foolish  sinner,  Job  xlii. 
And  so  by  faith  in  the  promised  Seed  he  was  received  in 
the  favour  of  God,  and  accepted  as  righteous,  the  which  is 
the  justice  that  is  of  value  before  God. 

David,  a  figure  of  Christ,  of  whom  God  speaketh,  say 
ing,  I  have  found  a  man  according  to  my  heart's  desire, 
1  Sam.  xiii.  xvi.  saith,  Enter  not  into  judgment  with  thy 
servant,  O  Lord  ;  for  in  thy  sight  no  man  living  shall  be 
made  just  or  righteous,  Psal.  cxliii.  that  is  as  much  to 
say,  after  the  mind  of  the  prophet,  If  ye  will  be  justified 
by  the  law,  ye  must  enter  into  judgment  with  God.  Who 
is  he  that  liveth  so  godly  and  holy  in  the  earth,  who 
may  or  can  defend  his  cause,  being  called  to  the  jus 
tice  seat  of  God  to  give  account  and  reckoning  of  all 
things  which  he  ought  to  God,  and  by  his  law  justly  he 
may  require?  There  is  not  one,  as  the  prophet  saith. 
Therefore,  O  Lord,  if  thou  shall  call  us  to  judgment,  and 
ask  questions  of  our  life  and  manners  according  to  the 
rigour  of  thy  law,  there  shall  be  to  us  no  hope  of  salva 
tion.  St.  Augustine,  expounding  the  said  verse,  saith, 
"  There  is  no  man  living  upon  earth  excepted  in  this 
cause,  no,  not  the  apostles  ;"  and  he  concludeth  with  these 
words,  "  Let  the  apostles  say  and  pray,  O  Father  of 
heaven,  forgive  us  our  debts,  as  we  forgive  our  debtors. 
And  if  any  would  say  unto  them,  Why  say  ye  so?  what  is 
your  debt?  They  would  answer,  saying.  Because  no 
living  creature  shall  be  found  just  in  thy  sight."  And  in 
another  place,  expounding  the  said  words,  Enter  not  in 
judgment  with  thy  servant,  O  Lord,  that  is,  siand  not  in 
judgment  with  me,  asking  from  me  all  things  which  thou 
hast  commanded,  and  given  me  charge  to  do  and  to  leave 
undone ;  for  thou  shalt  find  me  guilty  if  thou  enter  in 
judgment  with  me.  Therefore,  saith  he,  "  I  have  need 
of  thy  mercy,  rather  than  to  enter  with  thee  in  judgment." 
And  St.  Bernard,  in  the  sermon  which  he  made  for  the 
day  of  All  Saints,  speaks  after  this  manner,  "  But  what 
.nay  all  our  justice  be  before  God  ?  Shall  it  not  be  re 
puted  or  esteemed  like  unto  a  filthy  cloth,  according  to  the 
saying  of  the  prophet  ?  And  if  it  be  sharply  accused,  all 
our  justice  shall  be  found  unrighteousness.  What  then 


Confession  of  Faith.  41 

shall  be  our  sins,  when  our  justice  may  not  answer  for 
itself?  Therefore,  let  us  cry  with  the  prophet,  Enter  not 
in  judgment  with  thy  servant,  O  Lord ;  and  with  all 
humility  run  to  the  mercy  of  God,  which  only  may  save 
our  souls."  Here  ye  may  clearly  understand  by  the  holy 
fathers'  saying,  that  they  understood  the  scriptures,  and 
article  of  justification,  as  we  do,  finding  no  righteousness 
in  the  law,  but  only  through  faith  in  the  mercy  of  God. 

The  said  prophet  saith,  If  thou,  O  Lord,  shalt  keep  our 
iniquities,  and  lay  up  our  sins  in  store,  O  Lord,  who  shall 
sustain  or  abide  ?  Psal.  cxxx.  St.  Augustine,  expounding 
these  words,  saith,  u  The  prophet  said  not,  I  shall  not  sus 
tain  ;  but,  Who  may  sustain  or  abide  thy  judgment,  if  thou 
wilt  accuse  ?  He  saw  the  whole  life  of  man  circumvolved 
with  sins,  all  consciences  to  be  accused  with  their  own 
thoughts ;  and  no  clean,  pure,  or  chaste  heart  to  be  found, 
presuming  in  his  own  righteousness.  Therefore,  if  a  clean 
or  chaste  heart  cannot  be  found,  presuming  in  his  own 
justice,  let  all  men,  with  the  heart,  in  faith,  unfeignedly 
presume  in  the  mercy  of  God,  and  say  unto  him,  If  thou, 
O  Lord,  shalt  keep  or  lay  up  in  store  our  iniquities,  O 
Lord,  who  shall  or  may  abide  it  ?'  Where  then  is  the 
hope  of  our  salvation  ?  With  thee,  O  Lord  ;  for  the  help 
and  satisfaction  or  sacrifice  for  our  sins  is  with  thee  ;  as  it 
followeth  in  the  next  verse  of  the  same  psalm.  What  is 
this  sacrifice,  but  the  innocent  blood  of  Christ  shed,  which 
hath  blotted  out  and  put  away  our  sins,  the  only  price 
given  to  redeem  all  prisoners  and  captives  forth  of  the 
enemy's  hands.*  Therefore,  help  and  satisfaction  is  with 
thee,  O  Lord ;  for  if  it  were  not  with  thee,  but  that  thou 
wouldest  be  a  just  judge,  and  not  merciful,  and  wouldest 
observe  and  keep  all  our  iniquities,  and  seek  them  of  us, 
who  might  abide  it  ?  Who  should  stand  in  thy  judgment, 
and  say,  I  am  innocent  ?  Therefore  our  only  hope  is,  that 
help,  mercy,  and  favour  is  with  thee  ! 

O  ye  which  are  adversaries  to  faith,  print  these  words  in 
your  hearts  which  ye  read  with  your  mouths  but  take  no 
care  of  them ;  and  then  ye  shall  not  impugn  this  article 
of  JUSTIFICATION,  but  say  with  us  the  words  of  the  pro 
phet.  Enter  not  into  judgment  with  thy  servant,  O  Lord, 
for  in  thy  sight  no  living  creature  shall  be  found  just. 

•  Sacrifice  for  our  sins,  Isa.  liii.     Heb.  ix.    Gal.iii.it     Eph    i 
Titus  ii.  Rev.  T.— Ed  1.584. 


42  Balnavet. 


CHAPTER  XIII. 

The  justice  of  a  Christian.  The  questions  of  the  wicked 
against  the  manifest  will  of  God,  taught  in  the  scriptures. 
Tokens  declaring  the  serpent's  seed. 

Now,  since  our  forefathers,  who  lived  most  just,  could 
not  be  made  just  in  the  deeds  of  the  law,  or  in  no 
law  could  find  this  justice  by  which  a  wicked  man  is 
made  just ;  of  necessity  we  are  compelled  to  seek  the 
justice  of  a  Christian  man  without  all  law,  or  works  of  the 
law  ;  and  of  another  than  ourselves,  who  is  just  and  inno 
cent,  that  no  law  may  or  can  accuse ;  and  through  his 
justice  we  must  be  made  just,  for  of  ourselves  we  are  not 
just,  nor  any  man,  as  the  prophet  saith,  Psal.  xiv.  And 
the  apostle,  Rom.  iii.  All  men  have  left  God,  and  alto 
gether  have  become  unprofitable,  none  of  them  is  found 
good,  except  one,  which  is  the  man  Christ  Jesus,  the  only 
begotten  Son  of  God ;  by  whom,  and  by  his  merits, 
through  faith  in  his  blood,  we  are  all  received  into  the 
favour,  grace,  and  mercy  of  God  the  Father  ;  accepted  as 
righteous  and  just,  without  all  our  merits  or  deservings,  to 
everlasting  life.  This  is  the  justice  of  a  Christian,  which 
shall  be  declared  at  length,  by  God's  grace,  hereafter. 

Here  the  adversaries  will  move  three  questions  to  see  if 
they  may  impugn  the  truth  ;  the  first  is,  Wherefore  gave 
God  the  law  to  men,  or  what  availed  the  giving  of  the 
same,  if  man  of  his  own  power  and  strength  may  not  fulfil 
the  same  ?  The  second  question  is,  If  man  may  not  be 
made  just  through  the  deeds  and  works  of  the  law,  where 
fore  should  man  do  any  good  works  ?  The  third  is,  How 
were  the  fathers  made  just,  and  by  what  means  ?  As  to  the 
first  question,  concerning  the  giving  of  the  law,  the  cause 
wherefore  it  was  given,  and  why  we  fulfil  not  the  same,  1 
will  answer  unto  it  presently.  And  the  other  two  ques 
tions  shall  be  discussed  with  the  article  of  Justification  ; 
that  is,  with  the  discussing  of  the  justice  pertaining  to  a 
Christian  man  ;  and  in  the  setting  forth  of  good  works, 
which  follow  faith  as  the  true  fruits  thereof. 

But  first,  ye  shall  note  and  keep  well  in  memory,  that 
the  wicked  ever  object  questions  and  causes  unto  God,  on 
this  manner  ;  when  any  thing  occurs  which  transcends 


Confession  of  Faith.  43 

their  fleshly  knowledge  and  reason,  then  say  they,  Where 
fore  did  God  this  or  that  thing  ?  The  which  sayings  declare 
them  to  be  the  serpent's  seed,  of  whom  they  learned  that 
lesson.  For  it  was  his  first  proposition,  made  unto  our 
mother  Eve  in  paradise,  saying,  Wherefore  hath  God  com 
manded  you  that  ye  should  not  eat  of  all  the  trees  in  the  pa 
radise  ?  Thus  he  persuaded  the  woman  to  give  him  answer 
of  the  cause  not  pertaining  her  to  know,  and  so  brought 
her  to  confusion.  Even  so  do  the  ungodly  and  sons  of 
the  devil,  inquiring  at  God  the  causes  of  his  secret  judg 
ments  ;  as,  Wherefore  hath  God  chosen  one  arid  rejected 
another  ?  with  other  such  unprofitable  questions  of  the 
predestination  and  forescience  of  God.  But  in  all  such 
matters  which  are  above  our  capacity  and  reason,  let  us 
say  with  the  apostle,  Oh  highness  !  Oh  deepness  !  Oh 
profoundness !  of  the  riches,  of  the  knowledge,  and  of  the 
wisdom  of  God !  How  incomprehensible  are  the  judg 
ments  of  him,  and  unsearchable  are  the  ways  of  him  !  For 
who  hath  known  the  mind  of  the  Lord,  or  who  hath  been 
his  counsellor  ?  or  who  hath  first  given  to  him,  that  he 
should  give  again  to  them  ?  For  of  him,  and  by  him,  and 
in  him  are  all  things ;  to  whom  be  honour,  praise,  and 
glory,  for  ever,  Rom.  xi. 

Therefore,  my  well  beloved  brethren,  inquire  ye  nothing 
of  the  works  of  God,  and  of  his  secret  judgments,  but  as 
his  word  teaches  you  ;  and  seek  no  cause  of  his  works  more 
than  of  his  divinity,  but  be  content  to  know  those  things 
which  are  in  your  capacity,  and  under  judgment  of  the 
reason  of  man.  For,  as  Job  saith  in  his  book,  If  God 
hastily  inquire  of  us,  who  shall  answer  him,  or  who  may 
say  unto  him,  wherefore  doest  thou  so  ?  He  is  God,  whose 
ire  no  man  may  resist,  Job  ix.  Read  the  whole  tenth 
chapter  for  confirmation  of  this  matter.  And  I  exhort  you, 
by  the  mercy  of  God,  to  read  the  scriptures,  not  as  though 
they  were  a  profane  history  of  Hector,  Alexander,  or  other 
gentile  histories,  nor  yet  as  the  manly*  science  of  Plato, 
Aristotle,  the  bishop  of  Rome's  law,  or  others,  which  are 
but  the  science  of  men,  and  may  be  judged  by  the  reason 
of  man  ;  but  with  an  humble  heart,  submit  you  to  God 
and  his  Holy  Spirit,  who  is  Schoolmaster  of  his  scriptures, 
and  will  teach  you  all  verity  necessary  to  your  salvation, 
according  to  the  promise  of  Jesus  Christ,  John  xiv.xvi.  For 
the  understanding  of  the  scriptures  is  not  of  man's  wisdom 
*  Human. 


44  Balnavet. 

or  knowledge,  but  the  godly  men,  moved  by  the  Holy 
Spirit,  have  spoken  and  shown  forth  the  perfect  knowledge 
of  the  scripture,  as  St.  Peter  saith,  in  his  second  epistle, 
chap.  i.  Therefore  think  the  scriptures  not  difficult,  but  to 
the  fleshly  man  which  shall  get  no  understanding  thereof. 
They  deceive  you  who  say,  The  scriptures  are  difficult,  and 
that  no  man  can  understand  them  but  great  clerks.  Verily, 
those  whom  they  call  their  clerks  know  not  what  the  scrip 
tures  mean.  Fear  not  and  dread  not  to  read  the  scrip 
tures,  as  ye  are  taught  here  before.  Seek  nothing  in  them 
but  your  own  salvation,  and  that  which  is  necessary  for 
you  to  know.  And  so  the  Holy  Spirit,  your  teacher,  shall 
not  suffer  you  to  err,  nor  to  go  beside  the  right  way,  but 
shall  lead  you  in  all  verity.  And  so  will  we  pass  forward 
to  the  question  before  rehearsed,  Wherefore  God  gave  the 
law  ?  as  we  are  taught  by  his  scriptures. 


CHAPTER  XIV. 

An  introduction  to  answer  the  first  question  of  the  wicked. 
To  what  creatures  God  gave  law,  and  why  he  gave  the 
law  to  man.  Of  Adam's  gifts  before  his  fall  no  man 
hath  experience.  The  law  given  to  Moses,  and  why  man 
may  not  fulfil  the  law. 

THERE  can  nothing  be  perfectly  understood  without  the 
ground  and  foundation  be  sought  and  known.  So,  for  the 
true  knowledge  of  this  question,  ye  must  begin  at  God, 
and  know  him  as  he  hath  commanded  in  his  scriptures, 
and  seek  him  no  other  ways ;  and  by  him  ye  shall  get 
knowledge  of  yourself.  God,  being  without  beginning,  as 
he  is  without  ending,  in  the  beginning  made  all  creatures 
perfect,  right,  and  good ;  and,  last  of  all,  man,  to  his  own 
image  and  similitude,  male  and  female  he  made  them  ; 
whom  he  endued  and  clad  with  most  excellent  gifts  of 
nature  and  godly  virtues,  with  original  justice,  full  inte 
grity,  the  law  of  nature  imprinted  in  his  heart,  with  power 
to  do  the  same  of  his  own  free  will ;  and  put  him  in  the 
paradise  of  pleasure,  that  he  should  labour,  and  keep  the 
same,  with  commandment  to  eat  of  the  fruit  of  all  the  trees 
of  paradise,  and  forbade  him  to  eat  of  the  fruit  of  the  tree 
of  knowledge  of  good  and  evil,  standing  in  the  midst  of 
the  paradise,  joining  the  pain  it  he  transgressed  this 


Confession  of  Faith.  46 

commandment,  saying,  Whatsoever  day  thou  eatest  of  the 
same  thou  shalt  die  the  death. 

Not  only  gave  God  a  law  to  man,  but  also  to  beast,  sun, 
moon,  elements,  and  all  his  creatures  in  their  kinds,  the 
which  they  should  not  transgress  nor  overpass.  That  in 
his  creatures  he  might  be  glorified  and  have  obedience  of 
them,  to  that  effect  he  made  them,  and  gave  them  the  law 
This  exposition  ye  shall  find  in  Psalm  cxlviii.  where  the 
prophet  exhorts  all  creatures,  animate  and  inanimate,  to 
preach  and  forthshow  the  glory  of  God,  because  he  said 
the  word  and  they  were  made,  and  he  gave  commandment 
and  they  were  created.  So  the  law  was  given  to  man,  to 
the  effect  that  he  should  know  his  Maker,  glorify  him,  and 
obey  him ;  for  obedience  is  the  fulfilling  of  the  law.  To 
obey  God,  is  to  love  God,  with  all  thy  heart,  with  all  thy 
mind,  power,  and  strength  ;  and  thy  neighbour  as  thyself. 
This  law  was  printed  pure  and  clean  in  the  heart  of  Adam, 
who  had  free  will  and  power  of  himself  to  do  the  same. 
For  God  made  man  in  the  beginning,  and  left  him  in  the 
power  of  his  own  counsel ;  he  gave  to  him  his  precepts  and 
commandments,  saying,  If  thou  wilt  keep  the  command 
ments,  they  will  keep  thee,  &c.  He  put  before  him  fire 
and  water,  that  he  might  put  his  hand  to  which  of  them 
lie  liked.  He  laid  before  him  life  and  death,  good  and 
evil,  saying,  Whatever  shall  please  him  shall  be  given  to 
him,  &c. 

The  perfection  of  Adam,  and  knowledge  of  the  law,  the 
righteousness  and  integrity  of  him  in  his  creation,  with  the 
excellent  gifts  and  godly  virtues  he  was  endued  with,  are 
unspeakable,  as  saith  the  book  of  Ecclesiasticus,  "God 
created  man  of  the  earth,  and  made  him  after  his  own 
image  and  similitude,  turned  and  converted  him  again  in 
the  same.  And  clad  him  with  virtues  according  to  him 
self,"  &c.  Read  the  whole  seventeenth  chapter,  which 
will  instruct  you  of  these  noble  virtues  and  qualities  of 
Adam.  What  might  he  want,  being  participant  in  virtues 
to  the  godly  nature?  Nothing  at  all.  And  so  all  the  works 
of  God  were  made  perfect ;  the  which  he  never  altered  nor 
changed.  No  more  did  he  his  law  ;  but,  after  the  fall  of 
man,  by  his  prophets  and  holy  preachers  he  set  forth  and 
uttered  his  law  in  the  same  form  ami  pure  state  as  it  was 
created  ;  that  man,  thereby,  might  the  more  perfectly  know 
his  weakness  and  imperfection.  Therefore  the  apostle  saith, 
By  the  law  i?  the  knowledge  of  sin.  The  law  is  not  sin, 


46  Balnaves. 

hut  sin  is  not  known  but  by  the  law.     That  is  the  cause 
why  the  law  works  anger  and  hatred,  Rom.  iii.  iv.  vii. 

The  law  of  Moses  of  the  two  tables,  was  but  an  uttering1  and 
declaration  of  the  law  of  nature.  And  that  the  sayings  of 
Christ  prove  ;  for  when  he  had  made  a  long  sermon  teaching 
his  disciples  and  the  people  the  perfection  of  the  law  of 
Moses,  as  ye  may  read,  the  fifth,  sixth,  and  seventh  chap 
ters  of  St.  Matthew,  he  concludes  on  this  manner.  All 
things  whatsoever  ye  will  men  do  to  you,  do  ye  the  same  to 
them :  for  this  is  the  law  and  prophets.  Here  you  see 
the  law  and  all  the  preaching  of  the  prophets  joined  in  a 
knot  to  the  law  of  nature,  which  teacheth  us  what  we  should 
do,  and  what  we  should  leave  undone.  This  law  was  per 
fectly  printed  in  the  heart  of  Adam,  who  wanted  no  perfec 
tion  to  fulfil,  observe,  and  keep  the  same,  to  the  uttermost 
perfection  thereof. 

For  transgression  of  the  commandment  of  God,  our 
forefather  Adam  was  exiled  and  banished  forth  of  paradise, 
and  spoiled  of  the  integrity,  perfection,  and  all  the  excellent 
qualities,  dignities,  and  godly  virtues  with  which  he  was 
endued  by  his  creation,  made  rebel  and  disobedient  to  God 
in  his  own  default ;  and  therefore  he  might  not  fulfil  the 
law  to  the  perfection,  as  the  same  required.  For  the  law, 
remaining  in  its  own  perfection  just,  holy,  and  good,  re- 
quireth  and  asketh  the  same  of  man  to  be  indeed  fulfilled. 
But  all  men,  proceeding  from  Adam,  have  the  same  imper 
fection  that  he  had :  which  corruption  of  nature  resists  the 
will  and  goodness  of  the  law,  which  is  the  cause  that  we 
fulfil  not  the  same,  nor  may  we  of  our  power  and  strength, 
through  the  infirmity  and  weakness  of  our  flesh,  which  is 
enemy  to  the  spirit,  as  the  apostle  saith,  Rom.  vii.  viii. 

Oh  miserable  man  !  accuse  not  God  but  thyself,  because 
thou  fulfillest  not  the  law.  For  howbeit  thou  in  thy  de 
fault  fall  from  thy  goodness  and  perfection  of  nature,  by 
the  which  of  thy  own  free  will  and  power  thou  mightest 
have  fulfilled  the  law,  into  evilness  and  imperfection,  and 
hath  corrupted  thy  nature — nevertheless,  God  remained 
just,  good,  true,  and  unchangeable,  and  his  law  also, 
which  requireth  of  thee  duty,  not  according  to  the  fragility 
of  thy  nature,  but  to  the  purity  of  its  nature,  according  to 
the  good  will  of  God.  Therefore  impute  no  fault  to  God, 
nor  yet  to  his  law,  that  thou  fulfillest  not  the  same  ;  but  to 
thyself,  and  thy  corrupted  nature,  which  obeyed  the  will  of 
the  devil,  and  resisted  the  goodwill  of  God. 


Confession  of  Faith.  47 


CHAPTER  XV. 

What  remained  in  man  after  his  fall,  and  what  man  may 
do  thereby.  The  opinion  of  the  philosophers  touching 
the  wickedness  of  man.  The  office  of  the  law,  and  what 
shall  man,  accused  thereby,  do.  The  conclusion  of  Paul, 
and  evasion  of  sophisters  therefrom  ;  with  arguments 
convincing  them  as  liars. 

NOTWITHSTANDING,  after  the  fall  of  man,  there  remained 
with  our  first  parent  some  rest  and  footsteps  of  this  law, 
knowledge  and  virtues*  in  which  he  was  created,  and  of 
him  descended  in  us  ;  by  the  which,  of  our  free  will  and 
power,  we  may  do  the  outward  deeds  of  the  law,  as  is  be 
fore  written.  This  knowledge  deceived  and  beguiled  the 
philosophers  ;  for  they  looked  but  to  the  reason  and  judg 
ment  of  man,  and  could  not  perceive  the  inward  corruption 
of  nature  ;  but  ever  supposed  man  to  be  clean  and  pure  of 
nature,  and  might  of  his  own  free  will  and  natural  reason, 
fulfil  all  perfection.  And  when  they  perceived  the  wicked 
ness  of  man  from  his  birth,  they  judged  that  to  be  by  reason 
of  the  planet  under  which  he  was  born,  or  through  evil  nour 
ishing,  upbringing,  or  other  accidents  ;  and  they  could  never 
consider  the  corrupted  nature  of  man,  which  is  the  cause  of 
all  our  wickedness.  And  therefore  they  erred  and  were 
deceived  in  their  opinions  and  judgments.  But  the  perfect 
Christian  man  should  look  first  in  his  corruption  of  nature, 
and  consider  what  the  law  requireth  of  him  ;  in  the  which  he 
findeth  his  imperfection  and  sins  accused ;  for  that  is  the 
office  of  the  law,  to  utter  sin  to  man,  and  it  giveth  him  no 
remedy  ;  then  of  necessity  he  must  either  despair,  or  seek 
Christ,  by  whom  he  shall  get  the  justice  that  is  of  value 
before  God  ;  which  cannot  be  gotten  by  any  law  or  works, 
because,  by  the  deeds  of  the  law  no  flesh  shall  be  justified 
before  God. 

Ye  shall  not  marvel  of  the  oft  rehearsing  of  these  words, 

that   OF  THE  DEEDS  OF  THE  LAW  NO  FLESH    SHALL    BE   MADE 

JUST,  that  is,  declared,  reputed,  found,  or  pronounced  just 
before  God ;  for  they  are  rehearsed  before  tfie  forth  set 
ting  of  THE  ARTICLE  OF  JUSTIFICATION,  that  it  may  seem 
the  more  clear ;  and  to  that  effect  the  same  words  were 
•poken  by  the  apostle,  Rom.  i'ii.  of  this  manner,  We  know 
*  Powers. 


48  Ratnaves, 

whatever  the  law  speaketh,  to  them  it  speaketh  which  are 
in  the  law,  that  all  mouths  may  be  stopped,  and  all  the 
world  made  subject  unto  God,  because  by  the  deeds  of  the 
law  no  flesh  shall  be  made  just  before  him.  And  therefore 
I  have  repeated  them  so  oft,  because  they  lead  all  men 
to  the  perfect  knowledge  of  their  justification  which  is  in 
Christ. 

This  proposition  of  the  Holy  Spirit  is  so  perfect,  that  it 
excludes,  (if  ye  will  understand  the  same  aright,)  all  the 
vain,  foolish  arguments  of  sophistry,  made  by  the  justi- 
fiers  of  themselves,  which  pervert  the  words  of  St.  Paul,  as 
they  do  the  other  scriptures  of  God,  to  their  perversed 
sense  and  mind,  saying,  that  the  apostle  excludes  by  these 
words  the  works  of  the  ceremonial  law,  and  not  the  deeds 
of  the  law  of  nature,  and  moral  law  of  Moses.  The  which 
shameless  sayings  are  expressly  done  away  by  the  words  of 
the  apostle  ;  insomuch  that  no  man  of  righteous  judgment 
can  deny,  but  he  shall  feel  the  same,  as  it  were  in  their 
hands  ;  by  this  probation,  the  law  speaketh  to  all,  that  is, 
accuses  all  men  that  are  under  the  law.  All  men  are  under 
the  law  of  nature  or  the  law  of  Moses.  Therefore  the  apostle 
speaks  i»f  th°  law  of  nature  and  Moses,  and  of  all  men, 
whom  he  comprehends  under  Jew  and  Gentile,  as  he 
proves  by  his  arguments  in  the  first  and  second  chapters 
to  the  Romans ;  and  concludes  in  the  third  chapter,  All 
men  are  sinners.  If  all  men  are  sinners,  none  is  just: 
if  none  be  just,  none  fulfil  the  law  :  if  none  fulfil  the  law, 
the  law  can  pronounce  none  just.  Therefore  he  concludes, 
that  of  the  deeds  of  the  law,  no  flesh  shall  be  found  just 
before  God.  The  same  is  proved  by  David  in  Psalm  xiv. 

Here  you  see  by  the  words  of  the  apostle,  he  intends  to 
prove  and  declare  all  men  sinners.  That  is,  to  stop  all 
men's  mouths,  and  to  drive  them  to  Christ,  by  the  accusa 
tion  of  the  law.  No  law  may  make  or  declare  all  men 
sinners,  and  subdue  the  whole  world  to  God,  but  the  law 
of  nature  and  Moses.  Therefore  under  that  word  LAW, 
the  apostle  comprehended  the  law  moral,  and  not  the  law 
ceremonial  only  ;  because  it  follows  in  the  text,  The  know 
ledge  of  sin  is  by  the  law  :  and  also.  I  knew  not  sin,  saith 
St.  Paul,  but  by  the  law ;  nor  had  I  known  that  lust  or 
cone  upiscence  had  been  sin,  had  not  the  law  said,  Thou 
shalt  not  lust.  Therefore  ye  cannot  help  but  confess  that 
the  apostle  speaks  of  the  moral  law  ;  yea,  and  of  all  laws, 
and  of  all  men,  because  he  excepts  none,  Rom.  iii.  Theiefore 


Confession  of  Faith.  49 

let  us  conclude  with  the  apostle  and  the  Holy  Spirit,  tbv 
the  justice  of  God  is  without  the  law,  made  plain  and  forth 
shown  by  the  law  and  prophets.  And  then  shall  we  tome 
to  our  justice,  which  is  CHRIST,  as  St.  Paul  saith,  1  Cor.  i. 
If  ye  will  say  of  your  vain  conceit,  as  ye  which  are  ad 
versaries  to  faith  ever  object  vanities,  that  the  apostle  in  his 
conclusion  comprehends  not  all  men  proceeding  from 
Adam,  but  that  some  just  men  are  excepted  ;  ye  shall  not 
find  that  exception  in  scripture  of  any  man  except  Christ, 
who,  being  both  God  and  man,  is  expressly  excepted,  be 
cause  he  never  contracted  sin ;  fraud  or  deceit  was  never 
found  in  his  mouth,  Isa.  liii.  1  Pet.  ii.  1  John  iii.  By  this 
exception,  all  others  are  excluded,  because  there  is  no  other 
who  can  be  found  just  but  he.  For  that  cause  he  only 
fulfilled  the  law,  and  satisfied  the  same.  By  whom  all 
which  believe  are  accepted  as  just,  without  the  deeds  of 
the  law,  through  faith  in  the  blood  of  Jesus  Christ.  Let 
us  pass  forward,  therefore,  in  the  scriptures  for  to  find 
the  justice  of  a  Christian  man  which  cannot  be  found  iu  the 
law,  nor  the  deeds  thereof. 

CHAPTER  XVI. 

The  diversity  of  names  of  that  justice  which  is  acceptable 
before  God  Justice  is  plainly  revealed  in  the  gospel. 
What  it  is  to  live  in  faith,  or  by  faith. 

THE  justice  whereof  we  have  made  mention  in  the  begin 
ning,  and  that  is  so  cruelly  and  tyrannouely  persecuted  by 
our  adversary  Satan,  is  called  the  justice  of  God  ;  the  jus 
tice  of  faith  ;  and  the  justice  of  a  Christian  man  :  the  which 
is  all  one  thing,  glued  and  joined  together,  that  by  the 
same  we  are  in  CHRIST,  and  he  in  us, by  the  mercy  of  God, 
purchased  by  Christ,  through  faith  in  his  blood,  without  all 
ourdeservings  either  preceding  or  following  the  same.  And 
it  is  as  far  different  from  the  other  justice  of  the  law,  as 
darkness  from  light,  and  heaven  from  earth  ;  because  it 
will  be  alone,  and  not  participant  with  any  other  thing, 
that  Christ  may  have  his  due  honour,  who  obtained  this 
justice  from  the  Father,  and  is  the  price  thereof. 

And  first,  it  is  called  the  justice  of  God  because  it  pro- 
ceedeth  only  of  the  mercy  of  God.  Secondly,  the  justice  of 
faith,  because  faith  is  the  instrument,  whereby  in  Christ  w« 
obtain  the  mercy  of  God,  freely  given  to  us  for  Christ's  sake, 

RALNAVES.  1) 


50  Balnurcs. 

And  thirdly,  it  is  called  ours,  because  by  faith  in  Christ,  with 
out  all  our  deservings,  we  receive  the  same,  and  are  made, 
reputed,  and  counted  just,  and  accepted  into  the  favour  of 
God.  And  all  three  are  one  justice,  divided  by  sundry 
names,  as  is  before  said,  which  is  this  ARTICLE  OF  JUSTIFI 
CATION.  As,  by  example,  almsdeed  is  but  one  name,  and 
yet  after  the  common  manner  of  speaking  it  is  appropri 
ated  truly  to  three  ;  that  is,  to  the  giver,  to  God,  and  to 
the  receiver.  In  alms,  the  poor  and  indigent  have  no  part 
but  only  to  receive  and  give  thanks.  The  giver  freely 
giveth  of  his  liberality  and  substance  ;  and  for  God's  sake. 
So  it  is  properly  called  the  alms  of  the  giver,  and  justly 
attributed  unto  God,  because  for  his  sake  it  is  given;  and 
also  to  the  receiver,  because  he  is  made  rich  therewith.  In 
the  like  manner,  this  justice  of  God  proceedeth  of  his  abun 
dant  mercy  and  grace,  favour  and  goodness,  which  he 
beareth  toward  mankind,  that  is  poor,  yea,  beyond  all  po 
verty,  laden  with  sin,  having  need  of  the  grace  and  mercy 
of  God,  destitute  of  all  comfort  and  consolation ;  and  there 
fore  is  called  his  justice,  by  reason  of  the  giving.  And  it 
is  called  the  justice  of  faith,  or  the  justice  of  Christ,  because 
faith  is  the  instrument,  and  Christ  the  purchaser  of  the 
same.  And  it  is  called  ours,  by  reason  of  participation  of 
all  Christ's  merits,  which  we  have  through  faith  in  his 
blood,  without  our  merits  or  deservings. 

Therefore,  even  as  the  sick  man  receiveth  his  health,  the 
poor  his  alms,  and  the  dry  earth  the  rain,  without  all  their 
merits  or  deservings  ;  so  receivest  thou  of  God  this  justice, 
which  is  of  value  before  him,  by  such  instruments  as  God 
provideth  mediately  thereto,  He  being  the  immediate 
cause.  The  physician  giveth  thee  his  counsel  in  thy  sick 
ness,  exercises  his  labours  upon  thee,  by  the  creatures  of 
God,  according  to  his  vocation ;  thou  doest  nothing  but 
suffer  to  work  in  thee  till  thou  be  healed.  And  then,  at 
commandment  of  the  good  physician,  thou  keepest  good 
diet,  not  to  get  thy  health,  but  that  thou  fall  not  again  in 
sickness.  The  poor  man,  receiving  his  alms,  hath  no  part 
thereunto,  only  but  to  receive  ;  the  man  that  giveth  being 
the  instrument,  whom  God  hath  made  the  steward  of  that 
his  gift.  The  earth  receiveth  the  rain,  and  hath  no  part 
thereinto,  but  only  to  receive  ;  the  labourer  or  ploughman 
being  the  instrument  to  open  the  pores  of  the  earth,  that 
the  rain  may  descend  into  it,  and  then  it  bringeth  forth 
fruit  in  due  time.  Even  so  it  is  with  man. 


cr.'f/T'S.s'Vw  of  Faith.  b\ 

It  is  called  the  justice  of  God,  and  not  of  man  or  of  free 
will,  but  of  God.  Not  that  justice  by  which  God  is  just, 
hut  the  justice  with  which  man  is  clad,  and,  by  the  mercy 
of  God,  of  wicked  made  just ;  as  St.  Augustine  saith  in  his 
book  of  the  spirit  and  the  letter,  (ch.  xx.)  in  obtaining  of 
which,  we  neither  work  nor  give  any  thing  to  God,  but 
receive,  and  suffer  God  to  work  in  us.  Therefore,  it  is  far 
above  all  justice  of  the  law  which  man  doeth  and  worketh, 
the  which  are  also  the  works  of  God  ,  both  because  they 
are  of  the  law,  and  man  may  do  them  of  his  own  free  will 
and  power ;  as  to  the  external  work.  And  also  they  ar.> 
the  gift  of  God  ;  but  always  they  may  have  no  place  in  this 
article  of  justification  before  God,  except  ye  will  exclude 
the  merits  of  Christ,  which  God  forbid  ! 

This  justice  was  covered  in  the  Old  Testament  under 
ceremonies  and  sacrifices,  but  is  made  known  and  plain 
unto  us  now  by  the  gospel  of  Jesus  Christ,  from  faith  to 
faith,  Rom..i. — that  is,  not  from  one  faith  to  another  fa'th, 
but  from  that  faith  by  which  we  receive  the  gospel  of  God 
through  hearing  of  his  word,  and  with  gladness  accept  the 
game,  in  continual  perseverance  growing  daily  in  more 
perfect  knowledge  of  God,  through  faith  in  Christ,  till  we 
give  up  the  spirit  into  the  hands  of  the  Father  of  heaven ; 
never  doubting  for  whatsoever  temptation  or  trouble  in 
adversity ;  but  receiving  all  thiugpi  from  God,  and  of  his 
hands,  as  our  forefather  Abraham  did,  and  judging  all  for  the 
best.  Then  follows  the  formal  conclusion,  THE  JUST  SHALL 
LIVE  IN  FAITH,  that  is,  ever  continue  in  sure  trust,  hoping 
to  obtain  the  thing  he  looketh  for,  which  is  remission  of 
sins,  the  gift  of  the  Holy  Spirit,  and  everlasting  life,  all 
purchased  by  Christ,  without  our  merits  or  deservings. 

This  is  the  faith  of  which  the  prophet  Habakkuk 
speaketh :  The  just  shall  live  by  his  faith.  The  just  man 
and  faithful  hath  never  respect  to  any  thing,  but  only  to 
faith  in  Christ ;  and  whatever  he  work  or  do,  he  referreth 
all  to  Christ,  and  so  remaineth  he  in  Christ  and  Christ  in 
him,  conformable  to  the  saying  of  St.  Paul,  I  live  now,  no^ 
not  I,  but  Christ  liveth  in  me  ;  forsomuch  as  I  live  in  the 
flesh,  I  live  in  the  faith  of  the  Son  of  God,  who  hath  loved 
me,  and  given  himself  for  me,  Gal.  ii.  Here  ye  may  see 
to  live  in  the  faith  is  to  believe  in  Christ,  joined  unto  him 
continually  by  faith  ;  then  live  we  in  Christ  and  Christ  in  us, 
from  faith  to  faith,  having  no  respect  to  works  or  merits, 
but  only  t  >  the  merits  of  Christ.  And  so  the  just  liveth  by 
hi*  faith. 

D  2 


52  Balnavea. 


CHAPTER  XVII. 

The  definition  of  faith.  What  faith  the  fathers  had  before 
Christ's  incarnation,  and  whereby  they  were  safe. 
Good  work*  are  a  testimony  to  faith.  Wherefore  works 
please.  God.  The  method  of  St.  Paul  in  writing  and 
teaching,  and  the  necessity  of  good  works.  Wherefore 
''ustice  is  ascribed  -unto  man.  Who  spoileth  God  of  his 
glory. 

THE  apostle  defines  and  declares  what  faith  is,  saying1, 
/'aith  is  the  substance  of  things  hoped  or  looked  for ;  the 
argument  or  matter  of  things  not  seen,  without  which  it  is 
impossible  to  please  God,  Heb.  xi.  That  is,  faith  is  the 
true  and  perfect  thought  of  the  heart,  truly  thinking  and 
believing  God,  the  which  a  man  doth  when  he  believeth 
his  word,  and  putteth  his  sure  trust  in  the  mercy  of  God ; 
which  is  to  believe  that  his  sins  are  forgiven  him  for  Christ's 
sake  only,  the  wrath  of  the  Father  pacified,  and  he  received 
in  favour  and  accepted  as  just ;  and  firmly  and  undoubt 
edly  believeth  the  Father  of  heaven  to  be  ever  merciful, 
gentle,  helpful,  and  favourable  unto  him,  for  Christ's  sake, 
without  all  deservings  of  his  deeds  or  merits,  either  preced 
ing  faith,  or  following  the  same.  This  is  the  justice  of  God, 
which  is  made  plain  and  revealed  by  the  Son  of  God, 
Christ  Jesus,  in  his  gospel,  as  is  said  before. 

In  this  faith  only  in  Christ  were  all  the  fathers,  to  the 
coining  of  Christ  in  the  flesh,  made  just  without  the  deeds 
of  the  law,  Jer.  xxiii.  and  xxxiii.  Isa.  iv.  and  xlv.  Ezek. 
xxxiv.  And,  therefore,  all  the  promises  of  the  coming  of 
Christ  are  to  be  referred  to  that  promise  made  in  Gen.  iii. 
that  the  seed  of  the  woman  shall  tread  down  the  serpent's 
head,  &c.  And  so  the  faith  of  the  fathers  in  the  Old  Testa 
ment,  and  our  faith  in  the  New  Testament,  was  and  is  one 
thing;  howbeit,  they  had  other  external  rites,  objects,  cere 
monies,  and  signs  than  we  have.  And  they  believed  in  the 
coming  of  Christ,  to  fulfil  all  promises  and  prophecies 
s]X)ken  of  him.  And  we  believe  he  is  come  already,  and 
hath  fulfilled  all  which  was  spoken  of  him  in  the  law  and 
prophets ;  and  hath  ascended  to  the  heavens,  and  sitteth  at 
the  right  hand  of  the  Father,  our  advocate.  And  as  the 
fathers  believed  the  first  coming  of  Christ,  ever  desiring 
and  looking  for  the  same  by  faith  •  even  so  now  we  believt 


Confession  of  Faith.  53 

and  look  for  his  second  coming,  and  most  fervently  desire 
the  same,  to  be  delivered  of  this  mortal  body  of  sin,  that 
we  may  rule  eternally  with  him  in  glory.  That  the  fathers 
were  safe  by  faith,  without  the  deeds  of  the  law,  St.  Peter 
testifies,  saying,  Wherefore  now  tempt  ye  God  to  put  a 
yoke  upon  the  necks  of  the  disciples,  the  which  neither  we 
nor  our  fathers  might  bear ;  but  by  the  mercy  of  Jesus 
Christ,  we  believe  to  be  made  safe,  as  they  were.  And 
St.  Augustine,  in  the  157th  epistle,  saith,  "  Therefore,  if 
the  fathers,  being  unable  to  bear  the  yoke  of  the  old  law, 
believed  them  to  be  made  safe  by  the  mercy  of  our  Lord 
Jesus  Christ ;  it  is  manifest  that  the  same  mercy  or  grace 
made  the  old  fathers  to  live  just  by  faith."  Now  ye  may 
see  clearly  that  the  old  fathers  were  all  made  safe  through 
the  mercy  of  God,  without  all  the  deeds  of  the  law.  Then, 
how  will  you  make  yourself  safe  with  works,  who  never  did 
such  good  works  as  the  fathers  ?  So  there  can  be  no  better 
conclusion  to  exclude  your  works  in  the  article  of  justifica 
tion  than  St.  Paul  maketh,  saying,  that  a  man  is  made  just 
by  faith  without  the  deeds  of  the  law.  Therefore  faith  only 
justifieth  before  God.  Ye  shall  understand  that  it  is  all 
one  thing  to  say,  faith  only  justifieth,  and  to  say,  faith 
without  works  justifieth.  As  by  examp'e,  if  one  say,  The 
good  man  is  in  the  house  alone,  or  he  is  in  the  house  with 
out  any  body  with  him.  This  is  all  one  manner  of  speak 
ing.  The  scripture  saith,  Man  is  made  just  by  faith,  with 
out  the  works  of  the  law  ;  therefore  we  may  well  say,  that 
faith  only  justifieth. 

For  confirmation  hereof  ye  shall  read  Hebrews  xi. 
before  rehearsed,  in  the  which  ye  shall  find  the  histories 
briefly  repeated  by  the  apostle,  testifying  the  fathers  to  be 
made  safe  by  faith,  referring  nothing  to  works ;  except 
pnly  that  the  works  bear  an  outward  testimony  of  the  faith. 
Abel,  by  faith,  or  in  faith,  offered  to  God  a  more  accepta 
ble  sacrifice  than  Cain  did,  by  the  which  he  obtained 
witness  that  he  was  just ;  God  bearing  witness  of  the 
offerings ;  and  by  the  same  he  hitherto  speaketh,  being 
dead.  God  looketh  first  to  the  heart  of  man,  before  he 
looketh  to  his  works;  as  testifieth  the  voice  of  God,  saying, 
I  judge  not  after  the  sight  of  man ;  for  he  seeth  the  thing 
which  appeareth  outwardly,  but  I  behold  the  heart,  1  Sam. 
xvi.  That  is,  the  man  is  first  made  just  by  faith,  and  ac 
cepted  in  the  favour  of  God,  as  Abel  was ;  and  then  his 
works  are  acceptable  and  please  God,  because  they  are 


54  Balnaves. 

wrought  in  faith.  That  it  is  the  mind  of  the  apostle 
St.  Paul  to  exclude  all  works  either  going  before  or  follow 
ing  faith,  to  be  of  the  substance  of  the  article  of  justification, 
the  arguments  and  matter  of  his  epistles  prove  clearly  ; 
especially  to  the  Romans,  Galatians,  and  Hebrews :  in 
which  he  labours  so  diligently,  that  all  the  sophisters  and 
workers,  that  are  justifiers  of  themselves,  may  not  get  a 
corner  to  hide  them  into,  from  his  conclusions,  without 
they  deny  Christ  and  his  office,  at  the  least  in  effect,  as  they 
do  after  their  manner.  But  the  wisdom  of  God  and  h-is 
Holy  Spirit  deceiveth  them  ;*  for  when  they  wrest  and 
throw  the  scriptures  to  their  mind  in  one  place,  they  are 
compelled  in  another  place  of  the  same  scripture  to  confess 
themselves  liars.  In  the  epistle  to  the  Romans,  from  the 
beginning  to  the  twelfth  chapter,  and  in  the  epistle  to  the 
Galatians,  to  the  fifth  chapter,  with  all  labour  and  diligence 
the  apostle  setteth  forth  the  justice  of  God  to  be  through 
faith  in  Jesus  Christ,  without  all  works  of  the  law.  And 
when  he  hath  established  the  same  article  of  justification, 
then  he  setteth  forth  the  works  of  righteousness,  in  the 
which  a  Christian  man  shall  live,  because  the  just  shall  live 
in  faith.  This  order  ye  may  see  in  the  said  epistles  ;  and 
in  the  epistle  to  the  Hebrews  he  declareth  the  office  of 
Christ,  his  priesthood  and  sacrifice,  and  giveth  faith  her  place, 
Heb.  xi.  All  his  labour  was  to  exclude  the  mixture  which 
these  feigned  workers  now  would  have  joined  in  with  faith, 
and  the  benefit  of  Christ ;  which  is  no  other  thing  than  the 
work  of  the  devil  our  adversary  to  make  the  death  of  Christ 
in  vain  ;  as  the  apostle  saith,  Therefore  if  justice  be  of  the 
law,  or  by  the  law,  Christ's. death  is  in  vain,  Gal.  ii. 

But  think  not  that  I  intend  through  these  assertions  to 
exclude  GOOD  WORKS.  No,  God  forbid  !  for  good  works  are 
the  gift  of  God,  and  his  good  creatures ;  and  ought  and 
should  be  done  of  a  Christian,  as  shall  be  shown  hereafter  at 
length  in  their  place.  But  in  this  article  of  justification,  ye 
must  either  exclude  all  works,  or  else  exclude  Christ  from 
you,  and  make  yourselves  just,  which  is  impossible  to  do, 
because  we  are  wicked  and  can  do  no  good  at  all  which  can 
be  of  value  before  God,  or  pacify  his  wrath ;  except  Christ 
first  make  our  peace,  for  that  is  his  office,  for  which  he 
came  in  the  world,  and  suffered  death.t  So,  if  ye  will  not 

•  Cannot  be  overcome  of  them. 

t  The  office  of  Jesus  Christ  is  to  pacify  the  wrath  of  God,  which  our 
works  may  not  do. — Ed.  15d4. 


Confession  of  Faith.  55 

exclude  Christ,  exclude  your  works  :  for  in  this  case  there  is 
no  concurrence,  more  than  there  is  between  darkness  and 
light.  For  what  participation  hath  righteousness  with 
iniquity  ?  or  what  fellowship  hath  light  with  darkness  ? 
2  Cor.  \i.  The  definition  of  this  justice  is  made  plain  by 
St.  Paul,  Rom.  iii.  which  I  exhort  you  to  read.  Consider 
word  by  word,  conceive  and  print  them  well  in  your  hearts  ; 
then  shall  ye  be  able  to  contend  and  fight  valiantly  against 
Satan  and  his  sophists,  of  whom  ye  shall  have  victory  by 
faith,  which  is  our  victory  that  overcometh  the  world, 
1  John  v. 

The  justice  of  God  is,  by  the  faith  of  Jesus  Christ,  in  all 
and  upon  all  which  believe  in  him  ;  there  is  no  distinction 
or  exception.  All  have  sinned,  and  have  need,  or  are 
destitute,  of  the  glory  of  God ;  but  they  are  made  just  by 
his  mercy,  freely  without  the  works,  by  the  redemption 
which  is  in  Christ  Jesus ;  whom  God  hath  proponed  or 
laid  before  a  sacrifice  or  satisfaction  by  faith  in  his  blood, 
to  the  forthshowing  of  his  justice  for  the  remission  of  the 
sins  by-past ;  the  which  God  hath  suffered  to  the  forth- 
showing  of  his  righteousness  at  this  time  ;  that  he  may  be 
just,  and  justify  him  which  is  of  the  faith  of  Jesus  Christ. 
Where  then  is  thy  glory  or  vaunting?  It  is  excluded.  By 
what  law?  Of  works?  No,  but  by  the  law  of  faith. 
Therefore  we  believe  surely,  a  man  to  be  made  just  by  faith, 
without  the  deeds  of  the  law. 

Now,  I  pray  you  tell  me  what  plainer  words  may  be 
spoken,  or  terms  invented,  to  exclude  ALL  our  works,  merits, 
or  power,  to  be  participant  with  God  in  this  article  of  justifi 
cation  ?  They  are  as  plain  and  clear  as  the  sun  in  mid-day. 
Nevertheless,  because  the  words  are  so  precious,  and  neces 
sary  above  all  things  to  be  imprinted  and  continually  kept 
in  the  heart  of  man,  I  will  make  some  declaration  of  every 
part  and  particle  of  this  definition ;  and  prove  by  authority 
of  scripture,  this  justice  of  God,  by  the  which  a  man  is  made 
just,  to  be  without  all  works  or  power  of  man,  only  by  faith 
in  the  mercy  of  God. 

Of  this  justice  David  speaketh,  saying,  Lead  me  in  thy 
justice,  O  Lord,  because  of  my  enemies  ;  direct  my  way  in 
thy  sight,  Psal.  v.  That  is,  O  Lord,  my  God,  for  thy  great 
goodness,  singular  kindness,  and  natural  love,  thou  wast 
ever  wont  to  show  unto  sinners  and  mankind,  be  to  me  a 
governor,  guider,  and  conveyer  in  all  perils  and  dangers  ; 
never  Buffer  my  mind  to  decline  from  the  right  way,  for 


56  Balnavrs. 

any  manner  of  strength  or  fear  of  mine  enemies.  And 
also,  In  thy  justice,  O  Lord,  deliver  me,  that  is,  for  tiiy 
goodness  and  mercy,  Psal.  xxxi.  And  after,  Judge  thou  me, 
O  Lord,  and  discuss  my  cause ;  that  is,  take  my  defence 
upon  thee,  for  I  am  not  able  of  myself  to  resist.  There 
fore,  in  thy  justice  deliver  me,  and  be  unto  me  a  strength 
invincible,  Psal.  xliii.  Ixxi.  So  shall  ye  find  in  divers  and 
sundry  psalms  and  other  places  of  scripture  ;  as  Dan.  ix. 
Justice  and  righteousness  unto  thee,  O  Lord,  but  unto  us 
confusion,  and  shame  of  face.  In  the  which  chapter,  ye 
may  read,  what  justice  or  holiness,  that  holy  prophet  ascri- 
beth  unto  him,  or  to  the  most  holy  of  the  people,  amongst 
whom  assuredly  there  were  many  good  punished  with  the 
wicked,  but  none  which  might  ascribe  righteousness  to 
themselves. 

Sometimes  ye  shall  find  in  scripture  this  word,  justice, 
ascribed  unto  man  ;  as  David  saith,  Psal.  iv.  Hear  me,  who 
called  on  thee,  O  Lord,  of  my  justice,  &c.  That  is,  Go  I, 
the  author,  giver,  and  keeper  of  my  innocency,  hath  looked 
upon  me.  And,  Judge  me,  Lord,  after  my  justice,  and  ac 
cording  to  my  innocency,  which  is  in  me,  Psal.  vii.  Here 
he  forthshoweth,  not  his  virtues  or  his  righteousness  which 
are  in  him,  with  these  words  ;  because  he  saith  in  another 
place,  Enter  not  in  judgment  with  thy  servant,  O  Lord,  lor 
in  thy  sight  no  living  thing  shall  be  found  just,  Psal.  cxlui. 
And  the  Holy  Ghost  is  never  contrary  to  himself.  But 
here  he  called  the  justice  of  God  his,  by  imputation.  And 
also,  he  was  innocent  of  the  thing  that  was  laid  to  his 
charge  by  king  Saul,  who  ever  accused  him  of  treason,  and 
usurping  of  the  crown  of  Israel.  In  Psalm  xvii.  he  saith, 
Hear  my  justice,  O  Lord,  and  give  attendance  to  my  de 
sire  and  prayers.  Here  he  calleth  his  justice,  his  petition. 
And,  in  innumerable  places  of  scripture,  ye  shall  find  this 
word,  JUSTICE,  sometime  ascribed  to  God,  and  sometime  to 
man  ;  because  of  the  receiving  of  the  same  from  God. 
But  ever  the  scripture  makes  itself  plain  by  the  sentence 
which  goeth  before,  or  else  follows,  or  in  some  other  place. 
Therefore,  take  good  heed  upon  the  reading  of  the  scrip 
tures,  that  ye  deceive  not  yourselves,  ascribing  any  deed  or 
power  of  yours  to  the  article  of  justification ;  for  it  may 
suffer  none,  but  only  Christ's  merits,  because  the  merits  of 
man  are  impure  and  imperfect,  and  may  not  abide  the  jus 
tice  of  God,  nor  stand  in  his  sight. 

It  follows  in  the  definition  of  this  justice,  By  the  faith  ol 


Confession  of  Faith.  57 

Jesus  Christ,  in  all  and  upon  all  which  believe  in  him, 
Here  ye  may  see  our  faith,  that  we  believe  in  Jesus  Christ, 
called  HIS  faith,  as  it  is  indeed.  And  the  faith  also  oi  God, 
and  by  the  same  reason  as  the  justice  is  called  before,  be 
cause  it  is  the  gift  of  God,  as  St.  Paul  saith,  Eph.  ii.  and 
is  the  instrument  by  the  which  we  obtain  the  mercy  of  God, 
remission  of  our  sins,  the  gift  of  the  Holy  Spirit,  and  ever 
lasting  life,  all  for  Christ's  sake,  without  our  deservings ; 
by  the  which  we  are  joined  in  Christ,  and  Christ  in  us,  as 
the  precious  stone  is  joined  in  the  gold  ring.  So  let  all  our 
delight  and  pleasure  be  to  embrace  Christ  in  our  heart,  by 
faith  in  his  blood.  For  faith  is  the  thing  which  Christ  de- 
sireth  of  a  sinner.  Believe,  Son,  thy  sins  are  forgiven 
thee,  Matt.  ix.  And  also,  All  which  believe  in  me,  saith 
Christ,  shall  not  die  eternally,  John  xi.  And  to  the  woman, 
in  St.  Luke  vii.  Thy  faith  hath  made  thee  safe. 

It  follows  in  the  definition,  that  there  is  no  distinction  or 
exception  ;  All  have  sinned,  and  have  need  of  the  glory  of 
God  ;  that  is,  all  want  that  justice  which  God  approved  or 
judged  to  be  glory,  1  Kings  viii.  2  Chron.  vi.  1  John  i. 
Eccles.  vii.  And  so  all  men  are  sinners  and  rejected  from 
God,  and  cannot  be  made  just  by  the  law,  because  the  same 
accuseth  of  sin,  and  is  like  a  mirror  in  thy  hand  to  consider 
the  form  of  thy  face,  which  can  do  no  other  thing  but  show 
thee  thy  deformity.  God  hath  concluded  all  under  sin, 
that  he  may  have  mercy  upon  all.  The  scripture  hath 
concluded  all  under  sin,  that  the  promise  may  be  given, 
through  the  faith  of  Jesus  Christ,  to  all  which  believe, 
Rom.  iii.  Gal.  iii. 

It  followeth  in  the  definition,  that  they  ure  made  just 
FREELY,  by  the  grace  of  God,  through  the  redemption 
which  is  in  Jesus  Christ.  Here  ye  see  the  apostle  purposes 
to  exclude  all  your  merits  in  deserving  of  this  justice ;  to 
the  effect  that  he  may,  as  in  all  his  epistles  and  labours 
he  intended,  set  forth  the  glory  of  God,  and  the  benefit  of 
Christ ;  the  which  can  no  wise  be  more  highly  set  forth, 
than  in  the  making  of  a  wicked  man  just,  and  freely,  that 
is,  for  nothing  and  without  deserving.  For  that  cause, 
Christ  is  made  to  us  from  God,  wisdom,  justice,  holiness, 
and  redemption ;  that  he  which  rejoiceth  may  rejoice  in 
the  Lord.  And  that  means  the  apostle  Paul,  1  Cor.  i.  and 
the  prophet  Jeremiah,  Jer.  ix.  who  will  have  all  our  virtues 
given  unto  God,  as  wisdom,  strength,  and  riches,  which 
are  in  our  power  to  use  and  exercise,  as  the  gifts  ot  God  ; 
D  3 


b8  Balnaves. 

much  more  justice,  which  is  not  in  our  power.  For  we  are 
made,  and  make  not  ourselves,  the  which  we  do  if  we  de 
serve  it,  either  for  works  preceding  or  following  the  justifi 
cation,  to  have  any  part  of  the  substance  thereof.  And  so 
would  ye  draw  the  glory  of  God  to  you  in  one  part,  the 
which  God  will  not  suffer,  as  the  prophet  Isaiah  saith,  My 
glory  will  I  give  to  no  other,  Isa.  xlii.  Either  must  ye 
make  yourselves  just,  or  else  be  made  just  by  God.  If  ye 
make  yourselves  just,  ye  are  not  allowed  of  God ;  so  the 
glory  redounds  to  yourself  of  your  own  work.  This  the 
Holy  Spirit  will  never  approve  and  consent  unto,  as  ye  read, 
2  Cor.  x.  Col.  iii.  Phil.  iii.  Gal.  vi. 

That  we  are  made  just  freely  by  the  mercy  of  God,  St. 
Paul  declares  for  confirmation  of  this  his  assertion ;  By 
grace,  saith  he,  ye  are  made  safe,  through  faith  ;  and  that 
not  of  yourselves,  it  is  the  gift  of  God.  Not  of  works, 
that  none  have  matter  to  glory  or  rejoice,  Eph.  ii.  This 
same  he  affirms  in  his  epistle  to  Titus,  ch.  iii.  and  Rom.  xi. 
where  he  saith,  If  it  be  of  grace,  then  it  is  not  of  works ; 
otherwise  grace  were  no  grace.*  Here  ye  may  see,  this 
justice  is  of  mercy,  freely,  without  all  our  merits  or  de- 
servings. 

Ye  are  made  just  by  the  redemption  which  is  in  Christ 
Jesus,  and  not  in  yourselves.  For  Christ  hath  redeemed 
us  from  the  curse  of  the  law,  and  is  made  for  us  accursed. 
That  is,  he  suffered  the  pain  which  the  curse  of  the  law 
enjoined  to  us  by  sin.  In  whom  we  have  redemption  by 
his  blood,  remission  of  our  sins,  according  to  the  riches  of 
his  mercy  and  grace,  Gal.  iii.  Eph.  ii.  What  words  may  be 
more  plain  to  prove  this  justice  only  by  faith  in  Christ,  ex 
cluding  our  merits.  Ye  have  the  same  assertion  in  the 
epistle  to  Titus,  the  second  chapter,  Gal.  iv.  and  Rev.  T. 
where  it  is  written,  Thou  art  worthy,  O  Lord,  to  take  the 
book,  and  to  open  the  seals  of  it ;  for  thou  art  slain,  and  hast 
redeemed  us  to  God  in  thy  blood.  He  saith  not,  in  our 
works,  but  in  thy  blood.  Here  ye  may  see  and  consider 
our  sins  were  no  light  things ;  considering  there  was  no 
other  thing  which  might  pacify  the  wrath  of  the  Father, 
but  the  blood  and  death  of  his  only  begotten  Son  Christ 
Jesus,  to  be  made  man  for  that  cause.  And  now  for  vain 
invented  imaginations  of  ignorant  sophisters,  who  will  not 
only  be  their  own  redeemers,  but  also  redeem  others,  this 
precious  blood  is  reputed  in  vain,  or  a  light  thing ! 

•  That  is,  Remission  of  sins  were  not  freely  given.— K<1.  1564 


Confession  of  Faith.  59 

It  follows,  Whom  God  hath  laid  before  as  a  sacrifice  or 
satisfaction,  through  faith  in  his  blood,  to  the  forthshowing 
of  his  justice,  for  remission  of  the  sins  by-past,  which  God 
hath  suffered,  or  in  the  suffering  of  God,  to  the  forthshow- 
ing  of  his  justice  at  this  time;  that  he  may  be  just,  and 
justify  him  which  is  of  the  faith  of  Jesus  Christ.  Here 
the  apostle  abounds  in  words  to  exclude  all  sophistry  and 
vain  conceit  of  works,  which  men  intend,  and  would  in 
tend  to  make  satisfaction  for  sin.  For  he  setteth  forth 
Christ  here,  the  full  sacrifice  and  satisfaction  for  sin  ;  and 
therefore  he  calleth  him  the  Mediator  of  the  new  testament, 
by  intercession  of  his  death,  Heb.  ix.  And  also,  Christ 
offered  a  sacrifice  for  sins,  and  for  ever  silteth  at  the  right 
hand  of  God,  beholding  till  his  enemies  be  made  his  foot 
stool,  Heb.  x.  And  St.  John  saith,  If  any  shall  sin,  we 
have  an  Advocate  before  the  Father,  Jesus  Christ,  who  is 
just,  and  he  is  satisfaction  for  our  sins  ;  not  only  for  ours, 
but  for  the  whole  world's,  and  that  through  faith  in  his 
blood,  1  Johnii.  For  there  is  nothing  may  bring  us  thereto, 
but  faith  only.  And  no  satisfaction  may  be  but  Christ's 
death,  who  hath  once  died  therefore,  and  shall  not  die 
again.^  death  shall  have  no  more  dominion  of  him.  Rom.  vi. 
In  the  which  he  hath  declared  him  just,  in  fulfilling  the 
promise  made  of  him  in  the  law  and  prophets;  that  is,  that 
He  was  to  make  us  just,  who  could  not  make  ourselves  just. 

And  where  he  saith,  For  remission  of  sins  by-past,  the 
which  God  hath  suffered,  &c.  understand  not  that  of  the 
sin  by-past,  before  the  coming  of  Christ  only,  but  also  of 
all  sins  committed  to  the  world's  end.  For  these  words  are 
spoken  forth  of  the  mouth  of  God,  with  whom  all  things 
are  present,  as  ye  may  consider  by  the  words  of  Christ, 
speaking  to  the  Jews  on  this  manner,  Before  Abraham 
was,  I  arn,  John  viii.  Howbeit  Abraham  was  dead  a  thou 
sand  years  before  his  incarnation.  So  to  the  penitent  all 
sins  are  by-past ;  therefore  the  remission  of  sins  by-past,  in 
Christ's  blood,  endureth  to  the  end  of  the  world. 

This  is  necessary  to  know  for  two  causes  principally. 
The  one  is,  for  confounding  of  the  heresy  of  the  Novatians,* 
who  pervert  the  sayings  of  the  apostle,  whereupon  they 
would  infer  that  man,  once  being  justified,  and  thereafter 
falling  in  sin,  may  hare  no  place  of  repentance ;  whie'i 

•  See  the  History  of  the  Church  of  Christ,  rol.  i.  Cent  3.  ch.  jci 
Cent.  4.  ch.  iii.  xix. 


60  Balnaves. 

were  the  perverting  all  the  scriptures  of  God,  and  his  pro 
mise  in  the  blood  of  Christ,  who  is  the  Lamb  of  God,  that 
taketh  away  the  sins  of  the  world,  John  i.  and  our  Advo 
cate,  Sacrifice,  and  Satisfaction,  1  John  ii.  Howbeit  the 
apostle  speaketh  plainly,  that  it  is  impossible  to  be  renewed 
to  repentance  through  renewing  of  baptism  ;  for  that  were 
to  crucify  Christ  again,  not  in  his  flesh,  but  in  thy  flesh, 
which  would  be  new  baptized.  The  other  cause  is,  to  ex 
clude  their  opinion,  which  think  that  Christ  satisfied  but 
for  original  sin  only,  and  that  baptism  giveth,  or  hath  pur 
chased  grace  to  man,  after  the  baptism,  that  he  may  satisfy 
ibr  his  own  sins  by  recompensation,  as  though  God  were  a 
merchant,  to  chop  and  change  with  man  ;  and  that  if  Christ 
was  the  first  merchant,  they  shall  be  the  next !  And  this  is 
as  great  a  heresy  as  the  other,  by  which  they  would  make 
the  death  of  Christ  but  a  vain  trifle,  and  change  faith  into 
works  of  man's  making,  the  which  is  the  work  of  the 
devil,  who  ever  intended  to  impugn  this  article  of  justifica 
tion  by  the  mixture  of  works.  This  opinion  St.  John  con- 
foundeth  in  hisTfirst  epistle,  ch.  i.  ii.  where  he  declares, 
first,  If  a  man  say  he  hath  no  sin,  he  deceiveth  himself; 
and  then,  if  a  man  sin,  as  doubtless  all  men  do,  he  saith, 
We  have  an  Advocate,  Christ  Jesus,  who  is  just,  and  is  a 
satisfaction  for  our  sins.  Moreover,  all  men,  how  just  that 
ever  they  be,  need  daily  to  pray,  Forgive  us  our  debts,  as 
we  do  our  debtors ;  which  prayer  were  not  necessary,  nor 
had  Christ  ever  taught  Ihe  same,  if  we  might  have  satisfied 
for  our  own  sins  at  any  time.  So,  Christ  is  ever  our  satis 
faction,  and  we  are  daily  sinners  ;  and  therefore  we  ought 
ever  to  pray,  Forgive  us  our  debts,  as  we  forgive  our 
debtors. 

It  follows  in  the  definition,  Where  is  thy  glory  ?  by  what 
law  is  it  excluded  ?  Of  works  ?  No  ;  but  by  the  law  of  faith  ; 
and  concludeth  man  to  be  made  just  without  the  deeds  of 
the  law.  Ye  shall  understand  that  glory  in  this  place,  is 
taken  for  the  sure  trust  and  belief  which  men  put  in  their 
own  works  and  merits ;  the  which  the  apostle  will  have 
cleanly  excluded  forth  of  this  article,  and  given  wholly  to 
Christ,  who  deserveth  the  same,  because  he  is  obtaintr 
thereof  to  us,  through  faith  in  his  blood.  The  which  faitli 
will  have  nothing  participant  with  it  in  this  case,  more  than 
the  sight  of  the  eye  will  have  or  suffer  the  finger  in  it  to 
help  the  sight.  No,  it  cannot  suffer  a  mote,  but  ever  waters, 


Confession  of  Faith.  61 

being  hurt  till  the  mote  be  taken  forth.  Even  so  faith 
forthshoweth  all  things  to  the  glory  of  God,  and  merits  of 
Christ,  without  all  works  or  merits  of  man. 

If  Abraham  had  been  made  just  of  works,  then  had  he 
wherein  to  rejoice,  but  not  before  God,  Horn.  iv.  And  also 
he  had  not  obtained  that  name  to  be  called  the  father  of 
the  faithful,  but  the  father  of  workers,  Gen.  xv.  Therefore 
the  scripture  saith,  Abraham  believed  God,  and  it  was 
reckoned  to  him  for  righteousness,  Rom.  iv.  Gal.  iii.  Heb.  xi. 
In  the  which  scriptures,  ye  shall  not  only  find  this  justice 
which  is  of  value  before  God,  attributed  and  given  wholly 
to  faith  in  the  mercy  of  God  ;  but  also  the  works  expressly 
excluded.  For  either  we  must  be  made  just  by  faith  only, 
or  by  works  only  ;  because  they  may  not  be  mixed,  without 
Christ's  death  be  in  vain  :  for  to  him  that  worketh,  saith 
Paul,  the  reward  is  not  imputed  according  to  grace  or 
mercy,  but  according  to  debt.  But  to  him  which  worketh 
not,  that  is,  eonfideth  not  in  his  own  merits,  but  believeth 
in  Him  which  justifieth  the  wicked,  his  faith  is  counted  to 
him  for  righteousness,  according  to  the  purpose  of  the  mercy 
of  God  ;  and  that  without  works.  For  the  probation  and 
pure  understanding  of  this  assertion,  ye  shall  read  the 
whole  of  Rom.  iv.  Gen.  xv.  Gal.  ii.  iii.  iv.  and  Eph.  ii, 
which  words  shall  be  shown  in  the  subsequent  chapter. 

CHAPTER  XVIII. 

The  cause  wherefore  God  loveth  us.  Whereby  comdh  the 
heritage.  The  constancy  of  Abraham  in  faith,  and  hi* 
obedience.  Jesus  Christ  payeth  for  us  that  which  the 
law  requireth.  Who  spoileth  Christ  of  his  office. 

BY  grace  ye  are  made  safe,  by  faith,  and  not  of 
ourselves ;  it  is  the  gift  of  God ;  not  of  works,  that  no 
man  rejoice.  We  are  his  handiwork,  created  in  Christ 
Jesus  unto  good  works,  the  which  God  hath  prepared  that 
we  should  walk  in  them,  Eph.  ii.  Verily,  these  words  are 
worthy  to  be  written  in  letters  of  gold,  and  ever  imprinted 
in  the  heart  of  man,  because  they  contain  the  whole  sum 
of  the  gospel  of  Christ ;  and  also  exclude  all  the  vain  so 
phistical  arguments  made  against  this  article  of  justifi 
cation,  because  in  this  epistle  there  is  no  question  of  the 
law,  as  in  the  epistles  to  the  Romans  and  Galatians,  but  it 


62  Balnavet. 

is  written  to  the  Gentiles,  being  confirmed  in  the  faith,  and 
also  persevering  thereunto ;  whom  the  apostle  certifies  of 
their  justification  in  the  first  three  chapters  ;  and  then  sets 
forth  to  the  end  of  the  epistle,  the  works  of  righteousness, 
in  which  true  Christians  should  live,  according  to  their  vo 
cation  ;  upon  which  words,  I  will  make  some  short  decla 
ration,  according  to  the  scriptures. 

By  grace  ye  are  made  safe — that  is,  by  the  grace  and 
mercy  of  God,  and  abundant  love  he  hath  to  mankind ; 
because  he  hath  made  us,  he  would  not  that  we  should 
perish  ;  for  he  loveth  his  own  work.  He  saith,  I  will  not 
the  death  of  a  sinner,  but  that  he  convert  and  live,  Ezek. 
xviii.  xxxiii.  He  made  us,  that  he  should  love  us ;  for  no 
man  hateth  or  envieth  his  own  work.  This  grace  we  get 
by  faith  in  Jesus  Christ,  the  which  is  not  our  work,  but  the 
gift  of  God,  Eph.  ii.  For  we  are  not  of  ourselves  able  or 
sufficient,  as  of  ourselves,  to  think  a  good  thought,  but  all 
our  ability  is  of  God,  as  the  apostle  saith,  2  Cor.  iii.  and 
Gal.  iii.  If  the  heritage  be  of  the  law,  then  it  is  not  of  the 
promise;  but  by  the  promise  God  gave  it  to  Abraham. 
Ishmael  and  Esau,  who  were  the  eldest  sons,  succeeded  not 
to  the  heritage,  but  Isaac  and  Jacob,  who  were  heirs  of  the 
promise,  succeeded. 

We  are  not  made  safe  through  works,  that  none  should 
glory,  because  God  will  not  have  us  rejoicing  in  ourselves 
in  any  part  of  his  gifts,  as  the  apostle  saith  ;  What  hast 
thou  that  thou  hast  not  received  ?  And  if  thou  hast  received 
it,  why  rejoicest  thou,  more  than  if  thou  hadst  not  received 
it?  1  Cor.  iv.  Ye  see  works  excluded  forth  of  this  article, 
that  man  hath  no  matter  to  glory,  but  to  refer  all  the  glory 
unto  God,  as  is  before  rehearsed.  And  that  man  hath 
nothing  to  glory  into,  but  in  the  cross  of  Jesus  Christ,  by 
whom  we  should  crucify  the  world  to  us.  That  is,  we  should 
esteem  all  that  is  in  the  world  wicked,  as  the  apostle  saith 
to  the  Galatians,  ch.  vi. 

Ye  shall  not  marvel  that  our  salvation  is  ascribed  and 
attributed  to  the  mercy  of  God  through  faith,  excluding  all 
works,  because  the  reason  is  here  shown  by  the  apostle,  in 
these  words  ;  For  we  are  the  handiwork  of  God  created  in 
Jesus  Christ  unto  good  works.  That  is,  forsomuch  as  we 
live,  have  life,  and  understanding,  and  belief,  it  is  of  God, 
and  not  of  ourselves  ;  because  he  is  our  Maker  and  Creator, 
Acts  xvii.  Psal.  c.  Isa.  xlv.  Jer.  xviii.  Rom.  ix.  Wh* 
should  the  earthen  or  clay  pot  extol  itself  against  the 


Confession  of  Faith.  63 

potter,  of  whom  it  hath  all  which  it  hath  ?  Or  the  branch 
against  the  tree,  of  which  it  hath  all  the  substance  to  bring 
forth  the  fruit  ?  as  Christ  giveth  the  parable  in  the  gospel 
of  St.  John,  ch.  xv.  the  which  ye  shall  read  that  ye 
may  understand  the  words  of  Christ,  &,nd  the  similitude  in 
which  the  Father  is  declared  to  be  the  husbandman,  or  the 
labourer ;  and  Christ  the  wine  tree,  and  us  Christians  to  be 
the  branches  or  the  bearers.  For  the  branch  hath  two 
offices,  the  one  is,  if  it  remain  with  the  tree,  fresh  and 
green,  it  bringeth  forth  good  fruit  of  the  substance  of  the 
tree,  and  not  of  itself;  the  other  is,  if  it  wither,  and  bring 
forth  no  fruit,  it  must  be  cut  off  and  burnt.  Therefore,  if 
thou  wilt  be  a  Christian,  and  remain  in  Christ,  by  faith  ever 
joined  to  him,  thou  shalt  bring  forth  good  fruit  of  his  sub 
stance,  and  not  of  thine  ;  of  which  the  glory  pertaineth  to 
him,  and  not  to  thee.  And,  if  thou  wilt  be  the  withered 
branch,  that  is,  wicked,  and  bring  forth  no  fruit,  thou  art 
prepared  for  the  fire,  there  to  serve  with  the  devil  and  his 
angels.  And  this  is  sure,  if  thou  wilt  either  glory  in  thy 
works,  or  yet  that  thou  art  thy  own  saviour,  or  any  part 
thereof,  as  concerning  this  article  of  justification.  But  to  re 
main  in  Christ  by  faith,  and  to  suffer  him  to  work  in  thee, 
which  thou  doest  when  thou  workest  the  works  commanded 
in  the  scriptures  of  God,  and  attributest  them  to  Christ,  to  be 
his  works  working  in  thee ;  then  shall  he  make  thy  imper 
fection  perfect,  that  neither  the  devil  nor  the  law  dare  accuse 
them,  because  they  are  the  works  of  Christ,  and  for  his 
sake  received  of  the  Father  by  faith.  So  there  is  here 
nothing  to  thee  to  glory  of,  but  to  say  with  the  apostle,  He 
that  will  glory,  let  him  glory  in  the  Lord,  &c.  1  Cor.  i. 
2  Cor.  x.  Jer.  ix. 

This  glory  of  works  is  excluded  by  the  law  of  faith  ;  of 
which  law  the  apostle  maketh  mention,  Rom.  viii.  saying, 
The  law  of  the  Spirit  of  life  in  Christ  Jesus,  hath  delivered 
me  from  the  law  of  sin  and  death.  That  is,  the  mercy  of 
God,  the  gift  of  the  Holy  Spirit,  remission  of  sins,  and 
everlasting  life,  purchased  to  us  through  faith  in  Christ ; 
by  which  we  live  in  righteousness,  free  from  sin  and  death. 
And  so  it  is  called  the  law  of  faith,  which  excludeth  all 
glory  of  works,  because  we  receive,  and  give  nothing  but 
glory  and  honour  unto  God,  which  is  the  sacrifice  of  praise 
and  thanksgiving.  In  this  we  should  live  in  righteousness, 
and  work  the  works  of  God ;  and  not  become  thrall  again 
to  sin  and  death,  from  which  we  are  freed  freely,  without 


64  Balnaves. 

our  merits  or  deservings,  through  faith  in  the  blood  of 
Christ,  our  Saviour  and  Advocate. 

Therefore  let  us  conclude  with  the  apostle,  and  establish 
for  an  infallible  conclusion,  man  to  be  made  just  by  faith, 
without  the  deeds  of  the  law,  as  the  scriptures  before  re 
hearsed  prove,  and  by  the  example  of  Abraham,  who  had 
no  mixture  of  works  in  his  justification.  The  which  we 
must  affirm  to  be  true,  because  the  scriptures  affirm  the 
same,  and  testify  him  to  be  justified  by  imputation  through 
faith,  because  he  believed  God,  and  gave  sure  trust  to  his 
promise,  howbeit  the  same  appeared  not  possible,  as  indeed 
it  was  not  to  the  judgment  of  man,  nevertheless  he  doubted 
not  in  his  faith,  but  believed  hope  against  hope  ;*  and 
therefore  it  was  counted  to  him  for  righteousness.  Not 
only  to  him,  but  of  the  same  manner  to  us  who  believe, 
and  are  sons  to  Abraham  by  faith.  And  trust  well 
Abraham  did  many  noble  and  heroical  works  of  the  law 
of  nature  ;  but  none  of  these  works  were  participant  of  his 
justification  before  God,  but  only  bear  witness  to  his  faith, 
and  obedience  to  God  in  his  righteousness,  as  shall  be  shown 
hereafter. 

The  most  excellent  work  amongst  the  Jews  was  circum 
cision,  which  was  given  to  Abraham,  and  commanded  to  be 
used  in  all  his  posterity  for  the  sign  and  token  of  the  band 
and  covenant  between  God  and  him  ;  which  was  long  after 
the  justification  of  Abraham,  as  ye  may  read,  Gen.  xvii. 
And  the  apostle  saith,  Abraham  received  the  sign  of  cir 
cumcision,  the  seal  of  the  justice  of  faith,  &c.  Rom.  iv. 
Therefore  this  work  made  him  not  just,  nor  yet  had  any 
part  of  his  justification.  Nevertheless,  God  rehearsed  to 
him  at  that  time  the  promise,  saying,  Abraham,  walk  before 
me,  and  be  perfect ;  and  I  shall  put  my  covenant  between 
me  and  thee ;  and  shall  multiply  thy  seed  exceedingly  ;  and 
thou  shall  be  the  father  of  many  nations.  And  after  this 
God  tempted  Abraham,  Gen.  xxi.  that  is,  searched  or 
espied  out  his  faith  ;  commanding  him  to  take  his  son 
Isaac,  whom  he  loved,  and  offer  him  in  a  sacrifice,  &c. 
Consider  this  command,  and  ye  shall  perceive  it  a  great 
temptation  of  the  faith  of  Abraham.  And  confer  tke  same 
with  the  scriptures  going  before,  where  God  gate  com 
mand  to  him  that  he  should  put  away  his  son  ishmael ; 
for  the  seed  of  the  promise  should  be  fulfilled  in  Isaac. 

•  That  is,  He  believed  the  promise  of  God,  albeit  the  same  appean-d 
Jmuossible  to  nature  or  manly  power,  Gen.  xv.  Roin.  iv. — Ed.  15JH. 


Confession  of  Faith.  65 

Nevertheless,  the  faith  of  Abraham  was  so  firm  and  constant, 
that  he  rather  hoped  and  surely  believed,  that  God  was  to 
raise  Isaac  from  death  to  life,  than  that  his  word  should  be 
false,  or  of  none  effect.  And  therefore  God  said  unto  him, 
and  confirmed  the  same  with  an  oath,  saying,  Because  thou 
hast  done  this  thing,  and  hast  not  spared  thy  only  begotten 
son,  I  will  bless  thee,  and  multiply  thy  seed  as  the  stars  of 
the  heaven,  and  sand  of  the  sea  shore,  because  thou  hast 
obeyed  my  voice  and  charge.  Here  ye  see  and  find  the 
promise  repeated  again.,  '.vhich  was  made  to  him  long 
before.  But  it  is  not  said  here,  that  because  Abraham  did 
this  work,  it  was  counted  to  him  for  righteousness  ;  but 
that  he  was  commended  by  the  mouth  of  God  for  his  obe 
dience  and  perseverance  in  faith;  for  the  faithful  should 
live  by  faith,  daily  persevering  and  increasing,  day  by  day, 
more  and  more  perfect,  which  is  from  faith  to  faith  ;  giving 
ever  thanks  and  praise  unto  God,  and  obeying  his  com 
mand. 

Ye  shall  take  this  conclusion,  that  no  man  can  be  called 
just,  who  liveth  wickedly  ;  but  he  who  is  godly  and  liveth 
well,  is  called  just.  Nevertheless,  his  good  life  or  works 
have  no  participation  of  this  article,  because  they  are  ex 
cluded  by  the  apostle,  in  the  words  before  rehearsed  for  a 
conclusion  ;  that  man  is  made  just  before  God  by  faith, 
without  the  deeds  of  the  law.  Upon  which  words  St. 
Augustine  saith,  "  These  words  are  not  to  be  understood 
so,  that  a  man  receiving  the  faith,  if  he  live  afterward  wick 
edly,  shall  be  called  just ;  but  he  is  made  just  without  all 
his  works,  that  he  may  live  in  righteousness  and  work  well." 

Christ  is  the  end  of  the  law  unto  righteousness,  to  all 
that  believe ;  that  is,  Christ  is  the  consummation  and  ful 
filling  of  the  law,  and  that  justice  which  the  law  requireth  ; 
and  all  they  which  believe  in  him  are  just  by  imputation 
through  faith,  and  for  his  sake  are  reputed  and  accepted 
as  just.  This  is  the  justice  of  faith,  of  which  the  apostle 
speaketh,  Rom.  x.  Therefore,  if  ye  will  be  just,  seek  CHRIST, 
and  not  the  law,  nor  your  invented  works,  which  are  less 
than  the  law.  Let  HIM  be  the  mark  whereat  ye  shoot, 
and  let  him  never  pass  forth  of  your  heart — whereto  seek 
ye  that  thing  which  already  hath  taken  an  end  ?  Is  it  not 
written  in  the  gospel  by  St.  Luke,  ch.  xvi.  The  law  and  the 
prophets  are  unto  the  time  of  John,  from  the  which  time 
the  kingdom  of  God  is  preached  and  forthshown,  &c.  And 
St.  John,  ch.  i.  saith,  The  law  is  given  by  Moses  ;  but  grace 


66  Balnaves. 

and  verity  are  given  by  Jesus  Christ.  These  twc  words 
are  expounded  by  St.  Paul  ;  Grace — that  is,  the  mercy  ot 
God  whereby  we  are  made  safe  through  faith  in  C'hrist,  and 
not  of  works,  Eph.  ii.  Verity — is  the  fulfilling  of  the  pro 
mises  of  God,  for  the  which  Christ  was  made  servant  to 
circumcision,  for  the  verity  of  God,  to  confirm  the  promises 
of  the  fathers.  Here  ye  see  Christ  will  have  no  mixture 
with  the  law,  nor  works  thereof,  in  this  article  of  justifica 
tion,  because  the  law  is  as  contrary  to  the  office  of  Christ  as 
darkness  to  light,  and  is  as  far  different  as  heaven  and 
earth.  For  the  office  of  the  law  is  to  accuse  the  wicked, 
to  fear  them,  and  to  condemn  them,  as  transgressors  of  the 
same.  The  office  of  Christ  is  to  preach  mercy,  remission 
of  sins,  freely  in  his  blood,  through  faith,  give  consolation, 
and  to  save  sinners.  For  he  came  not  into  this  world  to 
call  them  which  are  just,  or  think  themselves  just,  but  to 
call  sinners  to  repentance,  Luke  v.  The  office  of  Christ, 
John  the  Baptist  declares,  saying,  Behold  the  Lamb  of  God ! 
behold  him,  which  taketh  away  the  sins  of  the  world  ! 
John  i.  It  is  not  I,  saith  John,  nor  the  law,  repentance 
or  works  of  repentance,  which  I  preach,  that  taketh  away 
your  sins ;  but  it  is  Christ,  that  innocent  Lamb  of  God,  to 
whom  I  send  you.  And  also  Christ  saith,  God  sent  not 
his  Son  into  the  world  that  he  should  accuse,  condemn,  or 
judge  the  world,  but  that  the  world  should  be  made  safe  by 
him,  John  iii.  And  after,  It  is  not  I,  saith  Christ  to  the 
Jews,  that  judgeth  you,  it  is  Moses  which  accuseth  you, 
John  v.  And  so  the  scriptures  testify  that  the  law  accuseth, 
and  Christ  saveth.  He  sendeth  none  to  the  law ;  but 
rather  the  law  driveth  and  compelleth  man  to  seek  Christ, 
if  ye  will  understand  it  aright.  The  woman  accused  of 
adultery,  he  sent  her  not  to  the  law,  but  said  to  her,  Pass 
thy  way,  and  sin  no  more,  John  viii.  And  to  the  man  which 
had  been  diseased  thirty-eight  years,  &c.  Behold  thou  art 
made  whole,  now  sin  no  more,  that  some  worse  thing  happen 
not  to  thee,  John  v.  Christ  called  all  to  himself,  saying,  Come 
unto  me,  all  ye  which  labour  and  are  laden  with  sin,  and  I 
shall  refresh  you,  Matt.  xi.  And  Peter  saith,  There  is  no 
salvation  but  in  Jesus  Christ ;  nor  any  other  name  given 
under  heaven  by  the  which  man  may  obtain  salvation, 
Acts  iv. 

Therefore,  since  no  other  may  save  but  He,  we  should 
put  all  our  trust  and  hope  in  him,  and  in  his  mercy  only, 
and  neither  in  the  law  nor  works.  For  to  all  them  which 


Confession  of  Faith.  67 

think  they  may  be  safe  by  works,  or  made  just,  Christ's 
death  is  in  vain.  Or,  if  there  had  been  given  a  law  which 
might  have  given  life,  then  righteousness  surely  had  been 
of  the  law,  Gal.  iii.  But  it  is  manifest  that  by  the  law  no 
man  is  made  just  before  God,  because  the  just  shall  live  by 
faith.  What  words  may  be  more  plain  than  those  are,  to 
exclude  works  forth  of  this  article  ?  Now,  since  the  scrip 
ture  teacheth  us  so  plainly  that  Christ  is  our  Justice,  our 
Saviour,  our  Redeemer,  satisfaction  for  our  sins,  the  end 
and  consummation  of  the  law  ;  and  hath  freed  us  from  the 
law,  sin,  and  death,  and  from  the  kingdom  of  Satan  our 
adversary,  and  bought  us  to  the  kingdom  of  righteousness, 
without  our  merits  or  deservings  :  why  will  we  usurp  his 
office  to  ourselves,  and  spoil  Christ  of  his  glory,  or  become 
thrall  again  to  that  thing  from  which  Christ  hath  freed 
us?  The  which  we  do,  if  we  will  be  participant  with 
Christ  in  the  making  of  ourselves  just,  or  mix  any  works 
with  the  article  of  justification. 


CHAPTER  XIX. 

As  the  good  tree  beareth  good  fruit,  so  the  good  man  worketfi 
good  works.  But  as  the  fruit  maketh  not  the  tree  good, 
so  works  make,  not  the  man  just.  For,  as  the  tree  is  be 
fore  thi-  fruit,  so  the  man  is  just  before  the  work  be  good. 
The  cvtim-  why  we  should  work  good  works.  The  cap 
tains  in  the  kingdom  of  Christ,  his  subjects,  and  reward  ; 
and  of  his  adversary  Satan. 

THIS  faith,  which  only  justifieth  and  giveth  life,  is  not 
idle,  nor  remaineth  alone  ;  nevertheless,  it  alone  justifieth; 
and  then  it  works  by  charity.  For  unfeigned  faith  may  no 
more  abide  idle  from  working  in  love,  than  the  good  tree 
may  from  bringing  forth  her  fruit  in  due  time,  and  yet  the 
fruit  is  not  the  cause  of  the  tree,  nor  rnaketh  the  tree  good ; 
but  the  tree  is  the  cause  of  the  fruit ;  and  the  good  tree 
bringeth  forth  good  fruit,  by  which  it  is  known  to  be  good. 
Even  so  it  is  of  the  faithful  man.  The  works  make  him  not 
faithful,  nor  just,  nor  yet  are  the  cause  thereof.  But  the 
faithful  and  just  man  bringeth  forth  and  maketh  good  works, 
to  the  honour  and  glory  of  God,  and  profit  of  his  neighbour, 
which  bear  witness  of  his  inward  faith,  and  testify  him  to  be 
just  before  man.  Therefore,  ye  must  be  just  and  good,  or 


68  Balnaves. 

ever*  ye  work  good  works,  for  Christ  saith,  Matt.  \ii.  May 
ye  gather  grapes  of  thorns,  or  figs  of  thistles  ?  No,  no  ;  it 
is  contrary  to  their  nature.  Even  so  it  is  with  man  ;  till 
he  be  made  just  by  faith,  as  it  is  before  written,  he  may 
iiever  do  a  good  work,  but  whatever  he  doeth  is  sin  ;  for 
all  which  is  not  of  faith  is  sin ;  and  Christ  saith  to  the 
pharisees,  How  can  ye  speak  good,  while  ye  are  yet  evil  ? 
Rom.  xiv.  Matt.  xii.  Therefore,  or  ever  we  speak  good 
or  do  good,  we  must  be  made  good,  and  that  by  the 
mercy  of  God,  through  faith  in  Christ,  without  all  our  de- 
servings.  Then  shall  we  work  all  good  works  in  the  king 
dom  of  Christ  as  his  faithful  subjects. 

There  are  two  kingdoms,  and  two  kinds  of  subjects,  which 
are  directly  contrary  each  to  the  other,  because  their  princes 
are  as  contrary  as  light  and  darkness ;  that  is  to  say,  the 
kingdom  of  Christ,  and  the  kingdom  of  the  devil,  Rph.  ii. 
IPetei  iv.  To  the  kingdom  of  the  devil,  man  is  of  his  own 
nature  a  perfect  subject,  and  the  jon  of  ire  and  wrath.  To  the 
kingdom  of  Christ,  man  is  made  subject  through  his  second 
birlh  or  regeneration,  which  is  by  baptism  in  the  blood  of 
Christ.  To  this  kingdom,  man  is  bought,  neither  with  gold 
nor  silver,  but  with  the  precious  blood  of  the  Son  of  God, 
Christ  Jesus,  and  so  is  made  servant  to  righteousness  to 
serve  unto  life.  Therefore,  who  is  made  just  by  faith, 
through  the  mercy  of  God,  and  merits  of  Christ  Jesus, 
must,  in  faith  which  is  not  idle,  but  ever  working  in  love, 
serve  Christ  and  embrace  him  in  his  heart.  Then  shall  he 
remain  in  Christ  and  Christ  in  him,  by  the  which  joining, 
through  faith,  sin  shall  have  no  dominion,  nor  shall  it  rule 
as  a  prince  ;  howbeit  the  dregs  remain  in  us,  they  shall  not 
be  imputed  to  us,  if  we  persevere  in  faith,  as  our  forefather 
Abraham  did,  ever  working  by  love  and  charity.  And  this 
is  the  cause  why  we  should  work  good  works,  because  we 
are  bought  to  the  kingdom  of  Christ,  in  the  which  rule,  as 
valiant  captains,  faith,  hope,  and  charity,  working  ever 
righteousness  unto  life. 

The  kingdom  of  the  devil  hath  three  valiant  captains, 
which  govern  the  same,  that  is,  incredulity,  despair,  and 
envy,  ever  working  sin  and  unrighteousness  unto  death, 
because  the  reward  of  sin  is  death.  In  this  kingdom, 
sin  ruleth  as  a  prince  having  dominion ;  therefore,  if  ye 
will  serve  sin,  and  obey  the  same,  ye  are  servants  to  that 
thing  which  ye  obey,  whether  it  be  of  sin  unto  death,  ot 

*  Before. 


Confession  of  Faith.  69 

righteousness  unto  life.  But  Christ  hath  redeemed  us,  and 
bought  us  from  this  realm  ;  that  even  as  Christ  hath  risen 
from  death  to  the  glory  of  the  Father,  right  so  we  should 
live  in  a  new  life,  and  let  not  sin  have  more  dominion  over 
us.  There  is  no  man  so  foolish,  who  will  think,  he  being  de 
livered  of  a  vile  prison,  by  the  grace  and  mercy  of  a  great 
prince,  and  brought  to  serve  in  his  hall,  and  so  made 
tender  to  the  prince  that  he  is  made  participant  of  his 
son's  heritage,  will  say,  I  will  pass  again  to  prison,  because 
he  is  not  a  part  of  his  own  deliverance.  Verily,  it  is  even  so 
of  their  sayings,  which  say,  I  will  do  no  good,  because  Christ 
hath  delivered  me ;  and  being  delivered,  I  will  sin  and 
follow  all  liberty  of  flesh :  wherefore  should  I  do  any 
good  works,  since  Christ  hath  delivered  me  without  my 
deservings  ? 

My  hearts,  ye  which  object  these  sayings,  read  the 
scriptures,  and  ye  shall  find  another  lesson  taught  you. 
And  attend  upon  your  schoolmaster,  which  is  the  Holy 
Spirit,  who  shall  teach  you  the  right  way,  that  ye  pass 
neither  to  the  right  hand  nor  to  the  wrong,  but  the  right 
kingly  way ;  that  is,  to  confess,  and  ever  to  have  printed 
in  your  hearts,  that  by  faith  only,  of  the  mercy  and  grace 
of  God,  ye  are  made  safe.  And  then  follow  the  example 
of  our  Lord  Jesus  Christ,  giving  your  whole  study  and 
care  to  love,  charity,  and  all  manner  of  righteous  living,  to 
the  glory  of  God,  and  the  profit  of  your  neighbour.  Not 
that  therethrough  ye  are  made  safe,  but  that  ye  may  be 
found  thankful  unto  God,  whom  ye  know  to  be  favourable, 
gentle,  kind,  and  merciful  to  the  godly  ;  and  to  the  wicked, 
wrathful  and  angry.  This  is  the  solution  to  the  argument 
made  in  the  beginning,  which  proveth  wherefore  we  should 
do  good,  if  we  are  free  from  the  law,  and  freely  justified  by 
the  mercy  of  God,  through  faith,  without  our  deservings. 
Therefore,  choose  you  new,  if  ye  will  be  servants  to  sin, 
or  servants  to  righteousness  ;  subjects  of  the  kingdom  of 
Christ,  or  of  the  kingdom  of  the  devil.  For  we  are  made 
free  and  just  by  grace  through  faith,  that  we  should  live  in 
righteousness  to  Christ,  who  hath  died  for  all ;  that  they 
which  live,  live  not  now  to  themselves,  but  to  him  which 
hath  suffered  death  for  them,  and  hath  risen  again  fro:n 
the  same.  Keeping  this  order,  ye  shall  never  cease  to  (.!o 
good  works  as  occasion  requireth. 


TO  Balnaves. 


CHAPTER  XX. 

An  answer  to  all  scriptures  which  our  adversaries  allege  for 
themselves,  against  the  justification  of  faith.  Wherefore 
works  are  commended  in  scripture.  An  argument  proving 
that  no  works  justify. 

Now  because  there  are  some  scriptures  which  our  adver 
saries  would  cause  to  be  seen,  either  contrary  to  the  scrip 
tures  before  rehearsed  for  probation  of  this  article  of  justi 
fication  ;  or  else,  they  would  mix  this  article  with  them  ; 
so  that  faith  justifieth  not  only,  without  works, — therefore 
I  will  rehearse  some  of  the  most  principal  of  them,  and 
cause  you  to  understand  by  the  same  scriptures,  that  they 
are  neither  contrary  to  this  article,  nor  yet  have  any  ea- 
tresse*  with  faith,  in  the  making  of  a  wicked  man  just  ; 
but  follow  faith,  as  the  due  fruits  thereof;  in  the  which  the 
Christian  man  should  live,  as  is  said  before. 

In  the  epistle  of  St.  James,  ch.  ii.  it  is  said,  Brethren,  what 
profit  is  it,  if  a  man  say  he  hath  faith,  but  hath  no  works  ? 
may  his  faith  save  him  ?  And  again,  Ye  see,  saith  he,  that 
a  man  is  justified  of  works,  and  not  of  faith  only.  Here 
the  adversaries  of  faith  make  a  great  feast,  but  they  under 
stand  this  saying  of  the  holy  apostle,  as  they  do  the  other 
scriptures,  ever  working  with  the  devil  to  make  the  Holy 
Spirit  contrary  to  himself,  which  is  impossible.  But  if  ye 
will  understand,  take  heed,  and  read  the  text,  ye  shall  see 
clearly  that  the  apostle  speaketh  of  the  historical  or  idle 
faith  ;  that  is  dead  without  works,  to  the  confusion  of  the 
wicked  Christians,  which  have  no  faith  but  in  the  mouth  ; 
and  not  of  the  faith  which  maketh  a  man  just  before  God, 
and  obtaineth  remission  of  sins;  by  the  same  examples 
and  words  that  he  rehearseth.  For  he  saith,  The  devil 
troweth,f  believeth,  and  dreadeth  ;  but  the  devil  can  never 
believe  that  Christ  hath  redeemed  him,  and  purchased  to 
him  the  mercy  of  God,  remission  of  sins,  and  eternal  life, 
which  is  the  faith  to  which  St.  Paul  ascribeth  justification 
only.  And  also  he  reproved  the  evil  Christian,  who  saith 
he  hath  faith,  and  neglecteth  the  deeds  of  charity,  iu 
slothing  the  naked,  and  feeding  the  hungry,  which  deeds 

•  Intromission,  entrance. 
T  Knoweth. 


Confession  of  Faith.  71 

are  the  fruits  of  faith,  of  which  St.  Paul  speaketh.  There 
fore,  there  is  no  contrariety  in  the  scriptures  before  re 
hearsed,  but  concurrence. 

And  also  the  offering  of  Isaac,  as  mention  is  made  be 
fore,  was  done  above  thirty  years  after  the  justification  of 
Abraham,  to  the  forthshowing  of  his  obedience,  as  the  text 
proves,  Gen.  xv.  and  xxii.  In  which  offering,  the  scripture 
was  fulfilled  ;  as  saith  St.  James,  Abraham  believed  God, 
and  it  was  counted  to  him  for  righteousness.  Here  ye 
may  see  clearly  St.  James  speaketh  nothing  of  the  justifi 
cation  before  God,  but  of  the  justification  before  thy 
neighbour,  because  of  the  examples  and  authorities  of  the 
scriptures  alleged  by  him,  which  are  of  works  done  in  faith 
by  the  faithful,  long  after  their  justification.  For  faith  only 
justifieth  before  God,  as  St.  Paul  saith,  without  works. 
And  works  justify  before  men  outwardly,  and  declare  a 
man  just  before,  his  neighbour,  in  exercising  the  deeds  of 
charity,  which  are  approved  before  God,  and  acceptable  to 
him,  in  them  which  are  reconciliate  by  faith  in  the  mercy  of 
God,  and  bear  witness  that  a  man  is  just.  Therefore,  ye 
who  would  allege  this  authority  of  St.  James  to  impugn 
the  article  of  justification  which  we  confess,  understand  not 
the  scriptures,  nor  have  any  foundation  for  you  but  igno 
rance  and  babbling  of  words. 

They  allege  another  text,  Acts  x.  of  Cornelius,  whose 
prayers  and  alms-deeds  passed  up  in  the  sight  and  memory 
of  God :  by  which  words  they  would  infer,  his  works  made 
him  just,  or  at  the  least  provoked  God  to  call  him  to  the 
faith,  which  is  all  one  thing.  For  if  we,  by  our  deeds, 
may  provoke  God  to  love  us,  or  to  have  mercy  upon  us, 
through  our  merits,  by  the  same  reason  we  may  make  our 
selves  just :  and  so  we  need  no  other  Saviour,  but  let 
Christ's  death  be  in  vain.  But,  my  well  beloved  brethren, 
ye  shall  understand  that  God  first  loved  us,  and  provoked 
us  to  love  him,  we  being  sinners  unworthy  of  love,  yea, 
enemies  also,  as  the  scriptures  of  God  teach  you,  1  John  iv. 
and  in  his  gospel,  eh.  iii.  and  Rom.  v.  And  therefore,  God  first 
preveened*  us  with  love  and  all  goodness,  and  not  we  him. 
And  so  shall  ye  understand  this  text  following,  of  Cornelius. 
The  text  saith,  There  was  a  man  named  Cornelius,  a  cap 
tain,  &c.  a  devout  man,  and  one  that  feared  God  with  all 
his  household ;  who  gave  great  alms  to  the  people,  and 
prayed  to  God  continually,  &c.  To  whom  the  angel  sent 
•  Went  before. 


7  '2  lialnaves. 

from  God,  said,  Thy  alms  and  prayers  are  passed  up  in  the 
sitflit  of  God,  &c.  Here  ye  see  this  man  was  faithful  and  just, 
by  the  first  two  pioprieties  for  the  which  he  is  commended, 
which  cannot  stand  without  faith  ;  that  is,  devout  and  fear 
ing  God.  Devout,  is  to  say,  a  true  worshipper  of  God. 
No  man  truly  can  worship  God  or  please  him  but  in  faith, 
because  it  is  impossible  to  please  God  without  faith.  Cor 
nelius  worshipped  God  truly,  and  so  pleased  him,  there 
fore  he  was  faithful,*  he  feared  and  dreaded  God,  by  love, 
for  that  is  the  fear  whereof  the  text  speaketh.  Therefore 
Cornelius  was  faithful,  because  that  love  cannot  be  without 
faith.  The  works  which  Cornelius  wrought  were  the  fruits 
of  faith,  and  pleased  God,  because  God  approved  the  same, 
which  he  had  never  allowed  except  they  had  been  done  in 
faith ;  for  all  which  is  not  of  faith  is  sin.  Therefore,  ye 
must  confess  that  Cornelius  was  faithful  and  just  before  God, 
or  else  ye  must  deny  the  scriptures  ;  which  God  forbid  ! 

And  then  will  ye  say,  To  what  effect  was  Peter  sent  for? 
To  instruct  him  in  the  faith,  and  teach  him  what  he  should 
do  ?  If  he  was  faithful,  what  faith  was  it  he  had  ?  To  that 
I  shall  answer,  Cornelius  had  the  same  faith  that  Adam, 
Noah,  and  the  fathers  had  ;  for  he  believed  the  promised 
seed,  which  was  Christ,  and  knew  not  that  he  was  come ; 
but  believed  in  one  God,  and  that  the  same  God  had  pro 
mised  a  Saviour  to  redeem  the  world.  So,  God  looking 
upon  the  faithful,  humble,  and  simple  heart  of  Cornelius, 
and  the  fervent  desire  of  his  prayers,  which  desire  doubtless 
was  conformable  to  the  sayings  of  the  prophet  Isaiah,  Ixvi. 
Oh,  if  thou  wouldest  break  asunder  the  heavens,  that  thou 
might  come  down  !  would  not  have  him  deceived,  to  look  for 
Him  who  was  already  come.  Therefore,  he  caused  him  to 
send  for  Peter  to  instruct  him  in  the  present  faith  ;  and  to 
certify  that  Christ  was  come,  whom  he  looked  for  so  ar 
dently.  Ye  may  read  the  text,  then  shall  ye  perceive  the 
sermon  Peter  made  unto  Him,  which  was  only  of  the  open 
ing  of  the  scriptures,  testifying  the  coming  of  Christ  in  the 
flesh  ;  and  fulfilling  of  all  the  promises  and  prophets'  say 
ings,  spoken  of  him  before.  And  that  he  was  risen  from 
death,  and  had  given  Peter  and  the  rest  of  his  disciples 
and  apostles,  command  to  preach  repentance  and  remis 
sion  of  sins  to  all  which  would  believe  in  his  name,  &c. 
Matt,  xxviu.  Mark  xvi.  Luke  xxiv.  To  the  which 
words  and  preaching  of  St.  Peter,  Cornelius  and  hia 

Cornelius  Lad  faith,  and  thereby  wrought  good  works. — Ed.  1584- 


Confession  of  Faith.  73 

Whole  household  gave  firm  faith,  and  received  by  a  visible 
sign  the  Holy  Spirit.  The  which  is  no  other  thing  but 
this  article  of  justification.  For  he  believed  the  word  of 
God,  and  by  faith  in  Christ,  through  the  mercy  of  God, 
received  the  Holy  Spirit,  without  all  working  of  any  deed 
of  the  law  of  Moses,  but  only  being  under  the  law  of 
nature ;  and  so  was  baptized,  &c.  Therefore,  ye  cannot 
prove,  by  the  authority  of  scripture,  that  either  the  works 
preceding  or  following  the  gill  of  the  Holy  Spirit,  were  the 
cause  of  his  justification,  or  yet  any  part  thereof.  But, 
first,  being  just  through  the  faith  which  the  fathers  had, 
who  had  also  the  Holy  Spirit,  he  truly  worshipped  God,  and 
"eared  him  of  love,  and  so  he  was  just;  arid  in  that  righ 
teousness  wrought  the  fruits  of  faith  in  prayers  and  alms- 
deeds.  And,  secondly,  being  taught  by  Peter,  he  believed 
•,hat  Christ  was  come,  the  sure  Saviour  of  the  world,  and 
iiad  fulfilled  all  which  was  spoken  of  Him  by  the  prophets. 
By  this  faith  was  he,  by  the  mercy  of  God,  made  just,  and 
received  the  Holy  Spirit  visibly,  without  all  works  or  de- 
servings.  And  then,  in  the  kingdom  of  Christ  and  righ 
teousness,  he  wrought  the  fruits  of  faith  unto  life,  as  all  per 
fect  Christians  should  do. 

They  allege  another  text,  Gal.  v.  Faith,  which  worketh 
by  love,  &c.  Of  these  words  they  would  infer,  of  their 
corrupted  manner,  that  faith  only,  justifieth  not  before  God, 
but  faith  which  worketh  by  love.  By  this  manner  of  under 
standing,  they  not  only  make  the  apostle  false,  but  also 
cast  all  down,  and  destroy  the  same  thing  which  he  hath 
builded.*  For  in  the  fourth  chapter  of  the  same  epistle, 
with  great  labour  and  invincible  arguments  he  setteth  forth 
the  article  of  justification,  proving  faith  only  to  justify, 
without  all  deeds  or  works  of  the  law.  And  then  in  the 
fifth  chapter  he  beginneth  to  set  forth  the  fruits  of  faith, 
saying,  Ye  are  abolished  from  Christ  who  would  be  made 
just  by  the  law  ;  ye  have  left  grace  ;  for  we,  by  the  Spirit  of 
faith,  behold  or  look  for  the  hope  of  righteousness ;  for 
into  Christ  Jesus  neither  is  circumcision  nor  uncircumcision 
any  thing  worth,  but  faith  which  worketh  by  love.  In 
these  words  shortly,  and  in  brief  terms,  the  apostle  excludes 
all  works  and  laws,  sacrifices  and  worshippings,  both  of 
Jew  and  Gentile,  to  have  any  mixture  with  Christ  in  the 
justification  of  a  Christian.  For  if  there  had  been  any  more 

•  Sophists  would  make  the  Holy  Spirit  speaking  in  St.  Paul  contrary 
to  himself.— Ed  1584 

BALNAVF.S.  E 


74  Balnave*. 

excellent  work,  or  greater  in  estimation  among  the  Jews, 
who  were  the  chosen  people  of  God,  than  circumcision, 
no  doubt  but  the  apostle  would  have  excluded  the  same. 
And  so  the  principal  work,  commanded  by  God,  and  given 
by  him  as  the  seal  of  the  promise  and  covenant  made  to 
Abraham,  being  excluded  forth  of  this  article,  how  can  any 
other  work  of  less  or  equal  estimation  have  part  thereinto? 
Therefore  the  apostle  concluding  shortly,  and  comprehend 
ing  the  whole  estate  of  a  Christian  man,  saith,  Neither  is 
circumcision  nor  uncircumcision  any  thing  worth  in  Christ, 
but  faith  which  worketh  by  love.  He  saith  not,  love  which 
worketh  by  faith,  but  faith  which  worketh  by  love  ;  that  is, 
faith  inwardly  maketh  a  man  just  before  God,  who  hath  no 
need  of  our  works ;  for  the  whole  world,  and  all  that  is 
therein  is  his.  And  love  outwardly  testifieth  of  thy  inward 
faith  toward  thy  neighbour,  who  hath  need  of  thy  works ; 
for  whose  utility  and  profit  thou  art  commanded  to  do 
good  works ;  to  whom  thy  faith  availeth  nothing.  And 
so  this  text  impugns  not  the  article  of  justification,  but  for 
tifies  the  same. 

Ye  read  love  greatly  extolled  by  St.  Paul,  1  Cor.  xiii.  as 
it  is  worthy,  but  ye  never  find  justification  before  God  at 
tributed  to  love,  for  that  is  not  the  office  thereof.  But  love 
followeth  faith  in  the  third  degree,  whose  office  the  apostle 
sets  forth  in  the  said  chapter.  Especially,  how  that  love 
*iuffereth  all  things,  believeth  all  things,  hopeth  all  things, 
and  endureth  all  things.  Yea,  verily,  some  things  which 
faith  may  not  suffer,  nor  will  in  any  ways  suffer ;  as  a 
light*  superstition  repugning  to  the  will  of  God,  love  will, 
or  may  suffer  the  same  to  be  in  it,  for  the  weakness  of  the 
infirm  brother.  But  faith  may  in  no  manner  suffer  the 
same,  because  it  may  be  prejudicial  to  the  article  of  justifi 
cation,  and  induce  the  mixture  of  works. 

Also  faith,  hope,  and  charity  being  reckoned,  the  apostle 
exalteth  charity  to  be  the  most  excellent  of  the  three,  but 
giveth  her  none  of  their  offices.  But,  if  ye  will  understand 
the  text  well,  ye  shall  know  the  apostle's  mind  by  the  con 
clusion  :  saying,  Now  we  see  through  a  glass  darkly,  but 
then  we  shall  see  face  to  face  :  now  I  know  in  part,  but 
then  shall  I  know  even  as  I  am  known.  And  now  abideth 
faith,  hope,  and  charity,  but  the  chicfest  of  these  is  charity. 
As  he  would  say,  Now  we  are  imperfect,  but  then  we  shall 
be  perfect.  Faith  and  hope  shall  both  perish,  and  vanish 

•  Trifling. 


Confession  of  Faith.  7  5 

mway,  but  charity  shall  remain  in  her  perfection  ;  for  then 
she  is  in  her  perfection  when  the  others  have  taken  effect, 
and  are  vanished  away  :  for  in  the  heaven  there  is  neither 
faith  nor  hope,  but  charity  is  in  her  most  excellent  degree 
there,  which  never  hath  an  end.  The  cause  wherefore  the 
apostle  extolleth  charity  ye  shall  consider  in  1  Cor.  xii.  the 
which  I  pray  you  to  read.  For  in  that  whole  epistle  there 
is  no  question  of  the  article  of  justification,  nor  of  the  office 
of  faith,  but  an  instruction  how  the  Christian  man  should 
live ;  reproving  hatred,  envy,  dissensions,  and  opinions 
amongst  the  Corinthians,  which  became  not  to  be  amongst 
Christians.  Therefore,  he  exhorted  them  above  all  things 
to  charity,  which  is  the  band  of  peace,  and  the  most  excel 
lent  virtue  to  be  had,  and  ever  kept  among  the  Christians  • 
for  by  that  men  shall  know  you,  saith  Christ,  to  be  my 
disciples,  John  xiii.  Therefore,  howbeit  charity  is  the  mos ; 
excellent  virtue,  and  that  the  whole  life  of  a  perfect  Christian 
is  faith  and  charity,  or  faith  working  by  charity  ;  neverthe 
less  charity  justifieth  not  before  God,  nor  yet  hath  any 
mixture  with  faith  in  the  making  of  the  wicked  just ;  but 
followeth  faith  as  the  due  fruits  thereof,  conformable  to  the 
order  of  scripture  before  rehearsed,  and  as  also  hereafter 
shall  be  shown. 

To  impugn  this  article,  they  allege  this  text,  If  thou  wilt 
enter  into  life,  keep  the  commands ;  by  the  which  they 
would  infer  that  the  keeping  of  the  commands  is  in  our 
own  power  of  free  will ;  and  that  we,  fulfilling  the  same 
according  to  our  power  and  strength,  may  thereby  obtain 
the  kingdom  of  heaven  by  our  works;  the  which  is  as 
agreeable  to  the  saying  of  Christ,  as  black  and  white  are  ; 
as  ye  shall  clearly  understand  by  the  scriptures.  Christ, 
being  asked  and  inquired  of  by  the  young  man,  what  he 
should  do  or  work  that  he  might  have  eternal  life,  answered 
on  this  manner,  saying,  If  thou  wilt  enter  into  life,  keep 
the  commands.  Which  are  they?  said  the  young  man. 
Jesus  answered,  Thou  shall  not  kill ;  thou  shalt  not 
commit  adultery ;  thou  shalt  not  steal ;  thou  shalt  speak 
no  false  witness;  thou  shalt  honour  thy  father  and  mother; 
and,  thou  shalt  love  thy  neighbour  as  thyself.  Here  ye 
see  Christ  teacheth  the  young  man  the  works  of  the  second 
table,  which  concern  our  neighbour  only  ;  and  speaks 
nothing  of  the  first  table,  which  pertaineth  properly  to  God, 
and  consisteth  into  faith.  Therefore,  by  these  words  of 

£2 


76  Balnapex. 

Christ  it  may  not  be  inferred  that  he  sendeth  any  to  the 
law,  to  obtain  perfection  therein,  that  is  to  say,  justification 
or  salvation  ;  but  only  to  let  them  know  what  the  law  re- 
quireth  of  them,  and  what  they  were  obliged  to  do  ;  that 
they,  seeing  no  remedy  thereinto,  might  seek  Christ,  who 
came  into  the  world  to  call  all  unto  him,  and  not  to  send 
them  to  the  law,  for  that  was  the  office  of  Moses.  What 
availed  Christ's  coming  in  the  flesh,  if  he  would  have  sent 
man  to  the  law  to  get  salvation?  But  Christ  declareth 
plainly  hereafter  in  the  same  text,  that  there  was  no  per 
fection  to  be  had  in  the  deeds  of  the  law  of  man's  doing ; 
as  appears  by  the  answer  made  to  the  young  man,  and  the 
precept  given  to  him.  When  the  young  man  said,  he  had 
observed  all  the  said  deeds  of  the  law  from  his  youth,  &c. 
howbeit  he  made  a  lie,  Christ  accused  him  not,  because  it 
was  not  his  office  ;  but  said  unto  him,  If  thou  wilt  be  per 
fect,  go  thy  way,  and  sell  all  that  thou  hast,  and  give  it  to 
the  poor,  and  come  and  follow  me.  But  when  the  young  man 
heard  that  saying,  he  went  away  sorrowful  and  left  Christ, 
because  he  had  great  possessions.  These  words  of  Christ  are 
no  other  thing  but  the  declaration  of  the  feigned  man,  to 
let  his  heart  be  known,  who  believed  that  through  fulfilling 
of  the  outward  deeds  of  the  law,  he  might  be  found  just 
before  God  ;  and  also  to  teach  us  the  duty  which  we  are 
bound  to  do  to  our  neighbour.  For,  howbeit  Christ  hath 
freed  us  from  the  thraldom  and  malediction  of  the  law,  he 
wills  that  we  work  the  works  of  charity,  to  the  utility  of 
our  neighbour,  and  nothing  draws  us  so  much  therefrom 
as  avarice  and  covetousness.  Therefore,  Christ  opened  the 
young  man's  covetous  heart,  which  he  would  have  hidden, 
as  all  hypocrites  do,  and  taught  him,  if  he  would  be  perfect, 
to  follow  him  in  whom  is  all  perfection.  And  so  this  text 
makes  nothing  for  them  which  impugn  this  article  of  justi 
fication,  but  rather  against  them,  because  the  matter  of 
which  Christ  speaketh  doth  concern  the  neighbour  only, 
and  works  to  be  wrought  to  his  weal  and  utility,  which  of 
necessity  follow  the  article  of  justification,  as  the  fruits  of 
faith  done  by  the  justified  man,  who  may  or  can  find  no 
better  works  to  do  than  those  which  are  commanded  in  the 
law  of  God.  The  adversaries  of  faith  reading  the  scrip 
tures,  wherever  they  find  mention  made  of  works,  that  part 
they  collect  not  to  the  effect  as  it  is  spoken  by  the  Holy 
Spirit,  but  to  the  intent  they  may  impugn  thereby  the  Holy 


Confession  of  Faith.  77 

Spirit  as  contrary  to  himself.  This  proceeds  of  the  devil, 
to  empoison  the  article  of  justification  ;  that  is,  to  mix  the 
same  with  works,  that  he  may  enter  and  obtain  his  place, 
by  the  which  he  may  abolish  faith,  or  at  the  least  the  per 
fect  office  thereof,  and  diminish  the  glory  of  God.  But  for 
showing  of  this,  ye  who  well  know  the  perfect  estate  of  a 
Christian  man,  wherever  ye  find  mention  made  of  faith  iu 
the  scripture,  without  any  addition  thereto,  ye  shall  under 
stand  it  of  perfect  faith  unfeigned,  which,  without  all  works, 
either  preceding  or  following  the  same,  justifieth.  And 
upon  this  faith  St.  Paul  groundeth  all  his  arguments,  to 
prove  that  faith  only  justifieth  before  God,  without  the  law 
or  works,  which  he  ever  excludeth,  as  is  proved  by  the 
scriptures  before  rehearsed. 

And  wherever  ye  find  mention  made  of  works  in  the 
scriptures  without  any  addition,  ye  shall  understand  them 
of  perfect  works  wrought  into  faith.  Of  these  works  St. 
Paul  maketh  mention  in  all  his  epistles,  after  he  hath  set 
forth  the  article  of  justification.  Therefore,  the  works  are 
but  the  witnessing  of  faith,  and  the  obedience  which  is  re 
quired  of  the  just  and  faithful  man,  to  the  glory  of  God 
and  profit  of  his  neighbour,  by  which  the  just  obtaineth 
witnessing  of  his  faith,  as  is  proved  clearly  by  St.  Paul  to 
the  Hebrews,  ch.  xi.  where  he  reckoned  from  the  just  and 
faithful  Abel,  and  their  works  in  special,  till  he  come  to 
Gideon,  Barak,  Samson,  Jephthah,  David,  Samuel,  and  the 
prophets  in  general,  declaring  them  all  to  have  done  many 
great  and  excellent  works  into  faith  ,  and  yet  he  aseribeth 
nothing  to  works,  but  to  faith  only,  showing  the  works  to 
be  the  testimony  and  witnessing  of  their  faith  outwardly, 
and  no  part  of  their  justification ;  concluding  in  this  man 
ner  :  The  which  by  faith  have  subdued  and  overcome 
realms,  have  wrought  righteousness,  obtained  and  gotten 
the  promise,  have  stopped  the  mouths  of  lions,  quenched 
the  violence  of  fire,  and  escaped  the  edge  of  the  sword,  &c. 
Here  is  a  clear  solution  to  all  the  objections  of  works,  made 
by  the  adversaries  of  faith  :  for,  seeing  the  apostle  saith,  It 
is  impossible  to  please  God  without  faith,  where  then  are 
the  works  which  precede  faith,  and  move  God  to  give  grace 
and  favour,  which  ye  call  "  De  congruo."*  And  then  ye 
work  of  your  own  strength  and  power,  as  ye  say,  the  works 
which  deserve  remission  of  sins  and  everlasting  life  :  yea, 
not  only  sufficient  to  yourselves,  but  also  superabundant  to 
*  Grace  of  congruity.  See  History  of  Church  of  Christ,  vol.  iv.  ch.  v. 


78  Balnavet. 

save  others,  which  ye  call,  "  De  condigno  et  opera  superero« 
gationis."* 

The  scriptures  are  plain  against  your  false  superstitions 
and  sophistical  arguments  ;  concluding  that  neither  works 
preceding  nor  following  faith  have  entrance  in  making  of  a 
wicked  man  just,  nor  yet  may  save  you.  It  is  written, 
All  which  is  not  of  faith  is  sin  ;  how  then  can  ye  do  any 
work  preceding  faith,  that  it  may  please  God,  or  provoke 
him  to  love  you,  considering  all  that  ye  do  out  of  faith  is 
sin  ?  Will  ye  say  that  he  delighteth  in  sin  ?  No,  no ;  it 
is  a  thing  most  abominable  in  his  sight.  Therefore,  all 
that  ever  ye  do,  how  excellent  the  work  be  in  your  sight, 
it  is  sin  before  God ;  and  ye  'heap  sin  upon  sin,  which  is 
abomination  in  his  sight,  as  saith  the  prophet  Isaiah.  The 
works  which  follow  faith  make  you  not  just,  because  or 
ever  ye  work  good  works  ye  must  first  be  made  just, 
and  thereafter  in  faith  ye  work  the  works  of  justice.  Ne 
vertheless,  the  said  works  may  not  save  you,  nor  merit 
the  kingdom  of  heaven  to  you,  much  less  may  they  merit 
to  others.  But  ye  are  made  safe  by  the  mercy  of  God, 
and  not  of  works,  as  St.  Paul  saith,  Titus  iii.  Not  of  works 
of  righteousness  which  we  have  done,  shall  we  be  saved ; 
but  according  to  his  mercy,  God  hath  saved  us. 

Here  ye  see  not  only  works  excluded  in  general  forth  of 
this  article,  but  also  the  works  of  justice,  which  cannot  be 
done  but  by  the  justified  man.  Where  are  then  your  works, 
which  deserve  the  kingdom  of  heaven  of  their  worthiness, 
not  only  to  yourselves,  but  superabundant  to  others  ?  They 
are  excluded  by  the  scriptures  of  God.  Therefore  I  exhort 
you  to  exclude  them  also  and  cleave  to  faith. 

CHAPTER  XXI. 

The  opinion  of  the.  icicked,  seeking  their  own  glory.  The 
works  commanded  by  God  and  done  without  faith,  are 
ahomination  before  him.  Whereby  cometh  the  neiv  birth. 
Paul  refustth  hi*  works,  seeking  no  justification  thereby. 
The  conclusion  of  all  the  scriptures.  What  is  given  to 
man  who  hath  true  faith. 

I  MARVEL  greatly  of  your  blindness  who  are  adversaries 

to  this  article  and  would  ever  mix  it  with  works,  especially 

of  your  own  makiVjg ;  that  ye  may  be  a  part  of  your  own 

salvation.     But  I  ought  not  to  marvel  thereat,  because  ye 

•  Of  >our  deserving,  and  works  of  supererogation. 


Confetsion  of  Faith.  7J 

seek  your  own  glory,  and  not  the  glory  of  God:  for  ever 
ye  cry,  The  law,  the  law  ;  Good  works,  good  works ;  the 
which  ye  never  do,  nor  yet  is  it  in  your  power  of  yourself 
to  complete  according  to  the  perfection,  that  ye  may  set 
them  before  the  judgment  seat  of  God,  Rom.  x.  And 
this  same  thing  did  your  forefathers,  the  scribes  and  pha- 
risees,  against  Christ ;  and  now  ye,  against  his  faithful 
little  flock,  of  the  same  blindness  and  ignorance.  For,  to 
establish  your  own  justice,  ye  neglect  the  justice  of  God, 
and  will  not  be  subject  thereto,  as  the  apostle  saith.  And 
Christ  saith,  Ye  are  they  which  justify  yourselves  before 
men,  but  God  knoweth  your  hearts ;  because  that  which  is 
of  great  estimation  in  men's  eyes,  is  abominable  before 
God,  Luke  xvi.  Isa.  Ivi. — Iviii.  Zech.  i.  Even  so  it  is  of 
your  works  not  commanded  by  God ;  how  honest  and 
shining  that  ever  they  are  in  the  sight  of  man  ;  for  verily 
God  will  be  pleased  with  no  works  of  man's  invention,  but 
with  the  works  commanded  by  himself.  And  the  same 
should  be  done  in  faith,  according  to  his  will  and  not  ours  ; 
for  the  which  we  are  commanded,  and  should  daily  pray- 
Thy  will,  O  heavenly  Father,  be  fulfilled,  and  not  ours. 
What  better  works  can  man  do,  than  the  works  commanded 
by  God,  as  prayers,  alms-deeds,  fastings,  and  keeping  of 
holy  days,  and  others,  as  ye  may  read,  Isaiah  i.  the  which 
God,  by  the  mouth  of  the  prophet,  calleth  abomination?  And 
Christ  called  prophesying,  preaching,  casting  forth  of  devils, 
miracles,  wonders,  and  signs,  and  many  other  great  and 
excellent  virtues  done  in  his  name,  the  works  of  iniquity ; 
and  the  doers  of  them  the  workers  of  iniquity.  Saying,  Pass 
away  from  me  all  ye  which  are  workers  of  iniquity ;  for  not 
all  which  say  unto  me,  Lord,  Lord,  shall  enter  in  the  king 
dom  of  heaven  ;  but  they  which  do  the  will  of  my  Father  which 
is  in  heaven.  These  works  are  contemned  by  God  for  no  other 
cause,  but  that  they  are  wrought  by  the  wicked  without  faith. 
or  mixed  with  the  article  of  justification ;  thinking  therethrough 
to  be  made  just,  or  to  be  a  part  of  their  own  justification  ;  and 
therefore  cannot  please  God,  but  greatly  displease  him,  because 
the  good  work  is  converted  into  sin  through  the  iniquity  of 
man.  Nevertheless,  they  appear  in  the  sight  of  man  to  be  most 
excellent  good,  and  should  have  a  great  re  ward,  after  the  judg 
ment  of  man  ;  but  ye  see  here  what  reward  God  giveth  them. 
And  seeing  the  works  commanded  by  God  to  be  done, 
are  so  displeasing  in  his  sight,  wrought  by  the  wicked 
without  faith,  what  shall  be  of  your  works  which  are  not 


80  Kalnavt*. 

commanded  by  God,  or  have  no  authority  in  his  scripture*, 
but  invented  by  yourselves,  of  your  good  zeal,  and  intention 
to  make  yourselves  just  by  them,  having  no  respect  to 
faith ;  but  to  the  working  of  them  of  the  self  deed,  yea, 
verily,  expressly  contrary  to  the  scripture,  and  plain  idolatry ! 
Nevertheless,  he  that  doth  them  ye  make  just ;  and  he  that 
doth  them  not  ye  condemn.  Is  this  any  other  thing  but  to 
make  the  death  of  Christ  in  vain,  and  to  be  justifiers  of 
yourselves?  For,  seeing  the  justice  which  is  of  value  before 
God  is  not  of  the  deeds  of  the  law,  how  can  it  be  of  your 
deeds  ?  Therefore  Christ  will  say  unto  you,  Pass  from  me, 
all  ye  workers  of  iniquity;  I  know  you  not.  Notwith 
standing,  in  other  places  of  the  scripture  ye  shall  find  the 
same  works  greatly  commended  by  God,  where  they  are 
done  by  the  just  man  as  the  fruits  of  faith  ;  and  reward 
promised  to  the  workers  of  them.  So  they  confess  them 
selves  unprofitable  servants  when  they  have  done  all  that 
they  can ;  for  Christ  said  to  his  disciples,  When  ye  have 
done  all  which  is  commanded  you  to  do,  then  say,  we  are 
unprofitable  servants,  we  have  done  that  which  we  were 
bound  to  do,  Luke  xvii. 

And  if  they  which  fulfil  all  the  commandments  of  God, 
are  counted  or  reputed  by  him  unprofitable  servants,  what 
have  we  to  glory  in,  who  fulfil  not  one  of  his  command 
ments?  Now,  I  pray  you,  lay  this  text  to  your  assertion, 
If  thou  wilt  enter  into  life,  keep  the  commandments,  and 
ye  shall  think  shame  of  your  sayings,  insomuch  as  ye  would 
impugn  the  article  ofjustification  therewith,  and  mix  works 
with  taith  to  the  making  of  a  wicked  man  just. 

Now  I  trust  it  is  sufficiently  proved  by  authority  of  the 
scripture,  as  is  before  rehearsed  at  length,  to  the  satisfaction 
of  a  Christian  and  godly  man,  that  works  are  excluded  forth 
of  this  article  of  justification,  and  have  no  participation 
therewith,  but  follow  faith  as  the  due  fruits  thereof,  that  all 
glory  may  redound  to  God.  Howbeit,  the  wicked  hypocrites 
and  justifiers  of  themselves  will  never  be  satisfied  by  any 
authority  of  the  scripture ;  for  they  cannot  and  will  not  be 
content  with  God,  nor  his  word,  but  ever  impugn  the  same, 
to  establish  their  own  authority  and  glory,  Isa.  xlviii.  and 
theretbre  are  never  at  rest  nor  quietness  in  their  conscience 
with  God,  because  they  reject  the  mercy,  grace,  and  peace 
of  God,  which  are  tne  substance  of  the  estate  of  a  Christian, 
wherein  the  just  liveth  by  faith,  and  are  so  necessary  that 
they  should  ever  be  blown  in  ut  the  ears  of  the  faithful  by 


Confession  of  Faith.  81 

the  ministers  of  the  word.  Therefore,  wherever  the  apostle 
St.  Paul  wrote  or  preached,  howbeit  there  was  no  question 
of  the  law,  nor  works  thereof,  he  never  omitted  in  the 
beginning  of  his  epistle,  as  the  other  apostles  in  like  manner 
used,  to  certify  the  Christian  congregation  of  the  substance 
of  this  article,  saluting  them  with  grace  and  peace  ;  which  is 
as  much  as  to  say,  the  mercy  of  God,  by  the  which  ye  are 
made  just,  and  accepted  as  righteous  in  the  favour  of  God 
the  Father,  through  faith  in  Jesus  Christ,  our  only  Lord 
and  Saviour.  Rest  and  quietness  in  your  conscience  I 
desire  to  be  with  you,  and  to  remain  with  you  continually, 
that  thereby  ye  may  work  the  fruits  of  faith,  by  charity  or 
love,  in  righteousness,  to  the  glory  of  God,  and  profit  of 
your  neighbour,  through  Jesus  Christ,  by  whom  we  have 
this  mercy  and  grace,  and  entrance  to  the  lather,  Rom.  v. 
and  the  same  grace ;  the  which  grace  is  given  to  us  by 
God  in  Jesus  Christ,  that  no  flesh  should  rejoice  in  his 
sight,  1  Cor.  i.  who  hath  given  himself  for  our  sins,  that  he 
might  deliver  us  out  of  this  present  wicked  world,  according 
to  the  will  of  God  the  Father,  and  according  to  the  riches 
of  his  mercy,  the  which  he  hath  abundantly  shed  forth  upon 
us,  by  whose  mercy  we  are  made  safe.  He  hath  called  us  by 
his  holy  vocation,  not  according  to  our  works,  but  according 
to  his  purpose  and  mercy,  the  which  he  hath  given  to  us  by 
Jesus  Christ,  Gal.  i.  Eph.  i.  and  ii.  2  Tim.  i. 

And  St.  Peter  saith,  Blessed  be  God,  the  Father  of  our 
Lord  Jesus  Christ,  who  according  to  his  great  mercy  hath 
begotten  us  of  new,  into  a  lively  hope  by  the  rising  of  our 
Lord  Jesus  Christ  from  the  death,  1  Pet.  i.  Therefore,  if  wi 
are  born  and  begotten  of  new  by  mercy,  it  is  not  of  works 
nor  of  our  deservings,  but  freely  given  us  by  the  grace  and 
mercy  of  God  through  faith  in  Jesus  Christ.  Nor  have  we 
righteousness  of  the  law  nor  works,  as  is  before  clearly 
proved  by  the  scriptures  at  length.  And  St.  Paul  testifietli 
in  his  own  body  the  same  to  be  true,  who  wrought  many 
excellent  works  of  the  law,  Phil.  iii.  Nevertheless  he 
reputeth  all  but  filthiness,  that  he  may  win  Christ  and  be 
found  in  him,  not  having  his  own  justice  or  righteousness 
which  is  of  the  law,  but  that  justice  which  is  of  the  faith  of 
Jesus  Christ.  And,  seeing  the  holy  apostle,  the  chosen 
vessel  of  God,  might  not  obtain  righteousness  in  the  law 
nor  works,  but  in  the  mercy  of  God,  through  faith  in  the 
precious  blood  of  Jesus  Christ,  alas,  what  blindness  is  in 
us  wicked  and  miserable  sinners,  who  will  ever  glory  and 
£3 


82  Batnavex. 

cry,  Good  works,  which  we  never  do,  and  will  have  them 
mixed  with  this  article  of  justification :  insomuch  that 
Christ,  after  our  judgment,  is  not  sufficient  to  save  us  and 
make  us  just ;  howbeit,  it  be  the  only  cause  wherefore  he 
was  made  man  for  us. 

Therefore,  let  us  conclude  with  the  apostle  and  the  holy 
scriptures,  that  by  faith  only  in  Christ  we  are  made  just, 
without  the  law  and  works  thereof.  And  after  man  is  made 
just  by  faith,  and  possesseth  Christ  in  his  heart,  knowing 
perfectly  him  to  be  his  justice  and  his  life,  then  shall  he  not 
be  idle ;  but  even  as  the  good  tree  shall  bring  forth  good 
fruit;  because  a  man  truly  believing,  hath  the  Holy  Spirit, 
and  where  he  is  he  suffereth  not  man  to  be  idle,  but  doth 
move  and  provoke  him  to  all  godly  exercises  of  good  works  ; 
as  the  love  of  God,  patience  in  troubles  and  afflictions, 
calling  upon  the  name  of  God,  and  thanksgiving,  and  to 
the  forthshowing  of  charity  and  love  unto  all.  Tit  s  is  the 
order  of  a  Christian's  life,  and  the  substance  of  good  works,  as 
hereafter  followeth,  and  as  we  have  also  touched  something 
in  the  beginning  concerning  the  trouble  and  patience  thereof. 


CHAPTER  XXII. 

What  works  Christians  should  do.  The  life  of  man  in  a 
perpetual  battle.  What  is  the  law  of  the  members,  and 
what  the  law  of  the  spirit.  What  sacrifice  we  should 
offer  to  God,  and  what  is  required  that  our  sacrifice  be 
acceptable.  Who  followeth  Christ,  who  goeth  before 
him,  and  who  is  equal  with  him. 

BECAUSE  good  works  are  the  fruits  of  faith,  and  neces 
sarily  must  follow  the  same,  and  proceed  of  the  justified 
man  as  '.he  good  fruit  of  the  good  tree,  without  which  no 
Christian  man  may  get  witnessing  of  his  faith,  therefore, 
after  the  forthsetting  of  the  article  of  justification,  mention 
should  ever  be  made  of  good  works,  and  all  the  faithful  be 
taught  to  do  the  same.  The  which  method  St.  Paul  uses 
in  all  his  epislles,  but  specially  in  the  epistles  to  the  Ro 
mans  and  Galatians.  For  being  justified  by  faith  we  are 
at  peace  with  God,  by  our  Lord  Jesus  Christ.  But  then 
hastily  rises  the  battle  and  strife  with  the  world  and  perse 
cution,  because  all  who  will  live  godly  in  Christ  Jesus 
shall  sutler  persecution.  Then  shall  thou  begin  to  rejoice 


Confession  o  f  Faith .  83 

of  thy  trouble,  knowing  surely  that  thou  art  the  son  of 
God,  because  he  chasteneth  all  sons  whom  he  loveth. 
This  affliction,  whether  it  be  in  spirit  or  body,  brings  pa 
tience  to  thee,  which  is  the  proof  of  thy  faith,  Then  con 
ceive  thou  hope,  whose  office  is  to  comfort  thee  that  thou 
be  not  overcome  in  thy  affliction ;  and  so  then  faith  and 
hope  being  joined  together,  the  love  favour  ana  grace  of 
God  are  by  his  Holy  Spirit  shed  abroad  in  uar  hearts ;  by 
which,  we,  as  valiant  knights,  pass  to  a  new  batt.e  against 
the  devil,  the  world,  and  the  flesh,  of  whom  we  obtain  vic 
tory  by  faith,  and  suffer  not  sin  to  rule  over  us,  1  John  v. 
This  method  to  good  works  the  apostle  teaches,  Rom.  v. 
and  vi.  exhorting  us,  that  as  we  before  gave  our  members 
to  be  weapons  of  unrighteousness  unto  sin  to  the  death : 
that  now  we,  being  justified  by  faith,  give  to  God  our 
members,  weapons  and  armour  of  righteousness,  unto  life. 
For  the  reward  of  sin  is  death,  but  the  grace  of  God  is 
eternal  life  by  our  Lord  Jesus  Christ.  Then  let  us  surely 
believe  he  that  hath  begun  the  good  work  in  us,  which  is 
God,  shall  perform  the  same  to  the  day  of  our  Lord  Jesus 
Christ.  And  so,  to  begin  good  works  is  not  to  suffer  sin 
to  rule  in  this  mortal  body,  that  we  obey  not  the  lusts  and 
concupiscence  of  the  same. 

The  whole  life  of  man  is  but  a  battle  upon  the  earth, 
Job  vii.  and  whosoever  will  pass  forward  in  the  service  of 
God,  he  must  prepare  himself  for  temptation  and  trouble. 
This  battle  St.  Paul  had,  and,  as  a  knight  of  great  experi 
ence,  taught  us  the  same ;  how  he  found  a  law  in  his 
members  repugning  to  the  law  of  his  mind  ;  which  is  no  other 
thing  but  the  tyranny  of  the  devil,  drawing  and  provoking 
man  to  follow  the  lusts  and  concupiscence  of  the  flesh  ;  not 
only  in  external  works,  but  also  in  the  inward  affections  of 
the  mind,  as  to  doubt  or  diffide  of  the  goodness  and  mercy 
of  God,  or  to  be  slothful,  void,  and  empty,  of  the  love  and 
fear  of  God.  The  law  of  the  mind  is  the  law  of  God  pro 
voking  and  calling  men  to  do  all  justice  and  righteousness, 
which  the  faithful  man  consenteth  to  in  his  mind,  to  he 
good  and  just ;  and  yet  findeth  no  power  in  himself 
to  perform  the  same.  For  which  the  holy  apostle, 
with  an  exclamation,  saith,  Oh  unhappy  man  that  I  am, 
who  shall  deliver  me  of  this  mortal  body,  which  is  no  other 
thing  but  a  mass  of  sin  ?  These  words  he  saith,  not  as  of  a 
doubt  in  his  faith,  but  of  a  fervent  desire  to  be  dissolved 
and  separated  from  this  vile  life,  to  be  with  Christ ;  because 


84  Balnavtx. 

he  givelh  thanks  to  God,  by  Jesus  Christ,  by  whom  he  is 
delivered  of  the  said  battle.  Read  Romans  vii.  where  ye  shall 
clearly  perceive  this  matter  at  length.  Therefore,  the  saints 
and  holy  men  vehemently  lament  these  motions  and  affec 
tions  of  the  flesh,  which  they  feel  in  their  inward  mind ; 
reason,  and  human  wisdom,  repugning  against  the  spirit, 
and  will  not  be  subject  thereto,  nor  may  so  be  of  their  own 
power  or  strength,  but  by  the  Spirit  of  God,  which  beareth 
witness  with  our  spirit  that  we  are  the  sons  of  God,  Rom. 
viii.  There  are  none  which  perceive  this  battle,  or  valiant 
fighting,  but  the  just  men,  who  confide  not  in  their  own 
works,  merits,  or  deservings,  but  only  in  the  mercy  of  God 
through  faith  in  Jesus  Christ,  by  whom  they  obtain  victory 
and  thank  God. 

But  because  this  mortal  body  of  sin  is  ever  repugning 
unto  the  spirit,  and  our  greatest  enemy,  daily  borne  about 
with  us,  the  apostle  exhorts  us  most  fervently,  by  the  mercy  of 
God,  to  give  and  offer  the  same  a  quick,  lively,  holy,  and 
pleasant  sacrifice  unto  God.  And  that  our  service  and 
worshipping  of  God  be  reasonable;  not.  conforming  ourselves 
to  this  world,  but  to  be  renewed  and  reformed  into  a  new 
knowledge  and  understanding ;  that  we  may  have  proof 
how  the  will  of  God  is,  how  good,  how  acceptable,  and  how 
perfect,  Rom.  xii.  The  which  is,  that  we  mortify  our  bodies 
and  members  which  are  upon  earth ;  not  only  to  abstain  from 
external,  outward,  and  gross  sins,  as  from  fornication,  unclean- 
ness,  avarice,  indignation,  wicked  lusts,  and  concupiscence, 
ire,  filthy  communications,  and  the  like  unto  these.,  reckoned 
by  St.  Paul ;  but  also  to  conceive  in  our  hearts  the  true  and 
perfect  fear  of  God,  which  moveth  and  causeth  us  to  abhor 
sin,  and  to  detest  our  wicked  corrupt  nature,  which  ever 
resists  the  will  of  God,  and  entices  us  to  follow  our  own 
will,  mind,  reason,  and  honest  appearance  of  good  zeal,  and 
intention  ;  the  which  we  should  not  obey,  but  the  will  of 
God,  which  is,  to  believe  in  him,  and  in  Jesus  Christ 
whom  he  hath  sent.  And  also  it  is  the  work  of  God,  for 
the  which  we  should  ever  pray  to  God,  Thy  will  be  fulfilled, 
and  not  ours. 

This  doing,  the  kingdom  of  heaven  is  within  us,  :is 
Christ  saith,  Luke  xvii.  and  the  old  man  mortified  in  our 
bodies,  and  crucified  with  Christ ;  the  body  of  sin  abolished 
and  destroyed,  that  we  serve  no  m,>re  to  sin.  Which  is  no 
other  thing  but  to  cast  off  all  our  affections  of  the  fleshly 
man,  and  submit  us  wholly  to  Christ ;  and  as  he  lu.Ui 


Confession  of  Faith.  85 

risen  from  death,  that  we  likewise  rise  with  him  from,  sin, 
and  live  a  new  life  in  the  kingdom  of  righteousness ;  no 
more  being  under  the  law  nor  sin,  but  under  grace  ;  that 
is,  Christ  and  his  word,  which  will  never  teach  us  to  sin, 
but  to  all  virtue  in  faith.  The  order  hereof  St.  Paul 
teacheth,  Rom.  xii.  and  so  forth  to  the  end  of  the  epistle. 
And  St.  Peter,  1st  Ep.  ii.  teaches  the  same. 

This  quick  and  lively  sacrifice  which  God  desireth  of  us,  and 
which  is  so  pleasant  and  acceptable  in  his  sight,  is  a  contrite 
and  broken  heart,  a  troubled  spirit,  humiliate  and  subject 
unto  God,  Psal.  v.  1.  These  the  prophet  calls  the  affections 
of  the  mind,  or  thoughts  of  the  heart,  which  are  broken, 
afflicted,  and  cast  down,  by  the  knowledge  of  sin,  and 
place  their  whole  hope  and  confidence  only  in  the  mercy  of 
God.  The  same  affections  of  the  heart  he  calls  the  sacri 
fice  most  acceptable  unto  God  ;  and  commandeth  the  same 
to  be  offered  unto  him,  as  it  is  written,  Give  unto  the  Lord 
the  sacrifice  of  righteousness,  and  put  your  whole  hope  into 
him.  And  in  Psalm  1.  he  called  the  same  the  sacrifice 
of  praise  and  thanksgiving.  Foi  we  should  ever  praise 
God,  that  is,  preach  and  fbrthshow  in  all  things  his  infinite 
goodness  ;  and  whatever  w«  think,  speak,  or  do,  direct  the 
same  to  his  glory.  This  is  a  worthy  sacrifice  to  be  done  by 
a  Christian.  On  this  manner  we  are  taught  by  St.  Paul 
to  the  Hebrews,  and  in  divers  other  places  of  the  scrip 
tures. 

To  the  fulfilling  of  this  sacrifice  is  required  that  we  spoil 
ourselves  of  the  old  man,  that  is,  our  first  conversation  in 
sin,  which  we  have  of  our  first  father  Adam,  wherewith  we 
are  clad,  and  bear  the  same  so  long  as  we  live  after  the  ex 
ample  of  Adam,  ever  rebels  to  God  and  his  law  ;  and  clothe 
us  with  new  Adam,  that  is  Christ,  with  whom  we  are  clad 
when  we  reform  our  life  to  the  similitude  of  him  who  re- 
storeth  again  to  us  the  image  and  similitude  of  God,  to  the 
which  we  were  created.  This  is  the  right  and  true  holi 
ness,  integrity,  and  justice,  to  which  in  Christ  we  are. 
renewed,  by  the  Holy  Spirit ;  that  we  should  live  in  all 
justice  and  holiness  of  lite  ;  in  that  we  were  created  by  God 
in  the  beginning,  that  we  should  walk  before  him.*  There- 
lore,  the  apostle  comrnandeth  us  to  be  renewed  with  the 
pirit  of  the  mind,  and  to  clothe  us  with  the  new  man.  The 
mind  is  the  fountain  and  beginning  of  all  things ;  so  it 

*  That  is,  love  and  extol  his  magnificence  in  all  kinds  of  godly  life. 
Eph.  iv  —Ed.  1564. 


86  Balnavex. 

must  be  renewed,  if  any  good  works  should  follow.  And 
that  the  prophet  Isaiah  teaches  in  these  words,  Put  away 
the  evil  of  your  thoughts  from  my  eyes,  &c.  And  so  to  do 
good  works  according  to  the  pleasure  of  God  and  order  of 
the  scripture,  is  to  begin  to  mortify  this  sinful  body,  as  is 
before  rehearsed.  Then  are  we  the  good  tree  whose  fruit 
is  sweet  and  pleasant  in  the  sight  of  God,  and  acceptable  to 
him. 

Therefore,  let  us  deny  ourselves,  take  our  own  cross  upon 
our  backs  and  follow  Christ,  as  he  hath  commanded  us  in 
his  gospel.  For  which  he  suffered  death  for  us,  leaving  to 
us  an  example  that  we  should  follow  his  footsteps,  and 
neither  go  before  Christ,  nor  yet  aside  from  him  ;  but  let  us 
follow  him.  The  which  we  do  when  we  cast  from  us  all 
our  wisdom,  righteousness,  holiness,  and  redemption,  and 
receive  them  from  Christ,  who  is  made  to  us,  by  God,  our 
wisdom,  justice,  holiness,  and  redemption,  1  Cor.  i.  and 
confess  us  to  have  nothing  of  ourselves  but  evil,  and  all  our 
goodness  to  be  from  God ;  as  St.  James  saith  in  his 
epistle,  first  chapter.  This  our  cross  is  no  other  thing  but 
the  troubles  and  afflictions,  both  spiritual  and  corporal, 
that  we  have  in  this  present  life ;  the  which  are  the  proba 
tions  and  exercises  of  our  faith,  whereby  the  same  is  tried 
and  searched  by  our  heavenly  Father,  to  our  weal ;  and 
testify  us  to  be  the  sons  of  God  and  not  bastards,  Heb.  ii. 
And  therefore  we  shall  gladly  accept  the  same,  with  thanks 
giving  from  the  bottom  of  our  heart,  thinking  them  to  come 
to  us  for  the  best,  and  that  we  are  the  beloved  of  God,  so 
accepting  them,  Rom.  viii.  And  then  in  the  greatest 
troubles  and  afflictions  raise  up  our  hearts  with  faith  and 
hope,  Psal.  xxxi.  and  Ixxi.  believing  surely  our  good  God  to 
be  so  faithful  and  true  that  he  will  not  suffer  us  to  be  over 
come  or  confounded,  and  tempted  above  that  we  are  able, 
but  will  even  give  the  issue  with  the  temptation,  that  we 
may  be  able  to  bear  it ;  because  our  weak  and  fragile  na 
ture  is  known  to  him.  He  will  have  compassion  upon  us 
for  Christ's  sake,  by  whom  we  are  reconciliate  to  his  favour. 
So  let  us  not  go  astray,  but  follow  Christ's  footsteps ;  that 
is,  suffer  all  things  patiently,  and  think  that  we  have  de 
served  more  for  our  sins.  Also  remembering  that  Christ 
our  Saviour  hath  suffered  ten  thousand  times  more  for  us. 
On  this  manner  we  follow  Christ's  footsteps,  who  hath  borne 
our  sins  in  his  own  body  upon  the  cross  ;  that,  being  dead 
from  sin  we  should  live  in  righteousness.  My  hearts,  ye 


Confession  of  Faith.  87 

that  are  adversaries  to  the  article  of  justification,  learn  tc 
read  the  scriptures  with  effect,  to  the  perfect  understand 
ing  thereof;  and  then  ye  shall  obtain  knowledge  to  begin 
to  do  good  works,  in  faith,  pleasant  and  acceptable  to 
God. 

Since  we  have  made  mention  of  three  kinds  of  persons, 
that  is,  of  them  which  go  before  Christ,  of  them  which  go 
astray  from  Christ,  and  of  them  which  follow  Christ's  foot 
steps,  it  is  necessary  to  let  them  be  known  by  themselves, 
that  the  true  and  faithful  may  be  known  by  their  deeds. 
They  which  confide  in  their  own  works,  merits,  and  deserv- 
ings,  thinking  therethrough  to  obtain  the  kingdom  of  hea 
ven,  and  satisfy  for  their  own  sins,  not  only  for  themselves, 
but  also,  of  the  superabundance  of  their  merits,  for  others  ; 
of  the  which  they  make  merchandise — these  are  they 
which  go  before  Christ ;  and  are  called  antichrists,  or  con 
trary  to  Christ,  because  they  usurp  his  office,  and  will  be 
justifiers  of  themselves  and  others.  They  which  think  faith 
not  sufficient  to  justify  without  works,  but  will  have  their 
own  good  deeds  joined,  to  help  Christ  in  their  justification  ; 
these  are  they  which  go  astray  from  Christ,  and  will  be 
equal  with  him  in  their  own  justification — for  none  of  these 
hath  Christ  suffered  death.  Therefore  he  shall  abstract 
from  these  two  kinds  his  wisdom,  righteousness,  holiness, 
and  redemption  ;  and  shall  suffer  them  to  contend  with  the 
law  in  the  latter  judgment,  whose  works  being  accused,  and 
the  purity  and  cleanness  required,  according  to  the  perfec 
tion  of  the  law,  all  their  noble  works  and  deeds  of  good 
zeal  and  intention  shall  be  found  abomination  in  the  sight 
of  God,  how  excellent  or  shining  that  ever  they  be  before 
men ;  to  whom  it  shall  be  said,  Pass  your  way  from  me, 
ye  workers  of  iniquity.  Lucifer  was  thrown  down  out  of 
the  heaven,  because  he  would  have  made  himself  equal  with 
God.  Adam  was  cast  forth  of  paradise,  because  he  pre 
tended  to  know  more  than  was  given  him  in  command 
ment  to  know,  &c.  The  pharisee  of  whom  Christ  maketh 
mention,  pretended  no  other  thing  but  a  great  reward  for 
his  good  works.  The  same  thing  pretend  all  they  which 
impugn  this  article  of  justification ;  for  will  ye  compare 
these  sayings  and  doings,  it  is  the  self-same  thing,  but  ol 
another  arrayment.  Nevertheless  they  are  as  like  as  one 
egg  is  like  another.  And  so  they  are  not  of  Christ's 
little  flock,  which  he  hath  cnosen,  and  which  follow  him. 

The  third  kind  of  persons  are  they  who  put  all  their 


88  Balnaves. 

trust,  hope,  and  confidence  in  Christ,  take  his  cross  upon 
their  backs,  and  daily  follow  Christ  in  his  footsteps,  neither 
declining  to  the  right  hand,  nor  to  the  left ;  that  is,  grounded 
in  faith,  ever  working  by  charity,  abstaining  from  evil,  and 
doing  good  works,  in  which  they  put  no  confidence  ;  but 
when  they  have  done  all  which  is  commanded  them  to 
do,  nevertheless  they  think  themselves  but  unprofitable 
servants.  They  lay  their  sins  upon  Christ's  back,  and  fol 
low  him  by  faith,  ascribing  all  their  wisdom,  justice,  holi 
ness,  and  redemption  to  Christ,  and  nothing  to  themselves 
nor  their  merits  ;  because  they  are  sinners,  and  through  the 
dregs  of  sin  left  in  them,  of  the  old  corrupted  man,  their 
works  are  not  perfect  according  to  the  perfection  which  the 
law  requireth.  Therefore,  they  may  not  stand  in  judgment 
with  them,  of  their  own  power  and  strength,  but  believe  the 
same  works,  through  faith  in  Christ,  to  be  accepted  as  obe 
dience  to  the  law,  and  through  Christ's  merits  made  perfect. 
These  are  they  to  whom  it  shall  be  said,  Come  unto  me,  ye 
blessed  of  my  Father,  and  possess  the  kingdom  of  heaven, 
prepared  unto  you  from  the  beginning  of  the  world. 
Against  which  the  law  hath  no  place  to  accuse,  nor  condemn 
their  works  of  any  imperfection,  because  they  are  Christ's 
works,  made  perfect  by  him,  through  faith  in  his  blood. 

CHAPTER  XXIII. 

WTiat  the  reason  of  man  persuadeth  to  be  done  in  the 
matter  of  religion.  Arguments  against  good  zeal  and 
good  intention.  The  papistical  church  this  day  is  worse 
than  the  external  church  of  the  Jews,  in  the  days  of  the 
prophets  and  Christ.  What  fruit  the  good  zeal  of  man 
brings. 

THE  blind  reason,  knowledge,  and  understanding  of 
man,  which  is  but  the  desires  and  appetites  of  the  fleshly 
man,  is  the  cause  why  we  misknow  the  good  and  perfect 
order  to  do  good  works  taught  us  in  the  scriptures,  neglect 
ing  (he  word  of  God,  and  following  our  own  will,  which 
teacheth  us  good  zeal  and  good  intention.*  This  our 
reason  affirms  to  be  good,  and  thinks  that  God  shall  approve 
the  same,  according  to  our  desire,  which  is  but  flesh,  I  mean 
of  the  whole  man,  and  all  that  is  in  him.  But  the  Spirit 

•  All  men  depending  upon  their  own  reason  are  deceived. -Ed. 
DM, 


Confession  of  Faith.  89 

and  word  of  God  teach  us  to  walk  in  the  spirit  and  not 
to  perform  the  desires  and  lusts  of  the  flesh.  For  the  flesh 
ever  contendeth  against  the  spirit,  and  the  spirit  against 
the  flesh.  Therefore,  we  are  commanded  to  fight  valiantly 
against  the  desires  of  the  flesh,  and  to  abstain  from  the 
lusts  and  appetites  thereof;  and  to  follow  the  will  of  God, 
which  is  to  walk  in  the  Spirit,  and  clothe  us  with  Christ 
Jesus.  This  order  the  apostle  teaches,  Gal.  v.  Rom. 
viii.  xiii.  and  St.  Peter  in  his  first  epistle,  second  chapter. 

Oh  miserable,  blind,  and  ignorant  man  !  why  dost  thou 
neglect  the  good  work  of  God,  to  invent  a  good  work 
of  thy  own  making  ?  thinking  therethrough  to  please 
God,  saying  thou  doest  it  of  a  good  zeal  and  inten 
tion  ;  which  is  as  much  to  say  as,  that  thy  mind  and 
intention  are  good  in  themselves.  And,  because  thou 
thinkest  the  skme  good,  God,  after  thy  judgment,  should 
approve  the  same  as  good.  Thou  art  deceived,  because  thou 
understandest  not  the  scriptures,  or  wilt  not  understand  the 
same.  It  is  written  that  the  whole  thought  of  man,  and  all 
the  cogitations  of  his  heart,  are  ready  given  and  bent  upon 
evil  at  all  times .  And  also  the  understanding  and 
conceit  of  man,  and  the  thought  of  his  heart,  are  prone, 
ready,  and  inclined  to  evil,  from  his  youth  and  young  age. 
And  David  saith,  The  Lord  knoweth  the  cogitations  of 
man's  heart  that  they  are  vain.  Now,  my  hearts,  where 
will  ye  find  your  GOOD  ZEAL  AND  GOOD  INTENTION  ?  Either 
it  is  evil  of  itself,  or  else  God  is  false,  which  cannot  be. 
Ye  may  call  it  good,  but  God,  who  hath  better  knowledge 
thereof  than  ye  have,  by  his  word  testifieth  all  that  is  in 
you  to  be  but  evil,  as  he  hath  declared  by  the  mouth  of  Moses, 
Deut.  xii.  commanding  that  we  do  not  that  thing  which  we 
think  good  ;  but  that  thing  which  he  hath  commanded  us  to 
do,  that  should  we  do ;  and  neither  add  to  his  word,  nor 
take  therefrom,  but  walk  in  the  way  which  the  Lord  hath 
commanded.  This  showeth  thee  that  thou  shouldest  not  fol 
low  thy  "  good  zeal  and  intention, "thinking  therethrough  to 
please  God,  or  fulfil  his  will,  which  thou  canst  not  fulfil  but 
by  his  word.  For  all  men  of  themselves  are  but  liars,  and 
full  of  vanity,  Psal.  cxvi. 

Great  is  the  difference  betwixt  the  will  of  God,  and  the 
will  of  man ;  the  thought  of  God,  and  the  thoughts  of 
man ;  the  ways  of  God,  and  the  ways  of  man.  As  saith 
the  prophet  in  the  person  of  God,  Isa.  Iv.  My  thoughts 
and  cogitations  are  not  yours,  nor  your  ways  mine ;  but  as 


90  Balnavet. 

the  heavens  are  exalted  above  the  earth,  even  so  are  my 
ways  and  cogitations  from  yours.  This  is  no  other  thing 
hut  to  teach  us  to  follow  the  will  and  command  of  God, 
and  not  ours,  who  hath  declared  in  his  scriptures,  plainly, 
what  we  should  do  and  leave  undone,  that  we  need  to  seek 
no  further,  Mic.  vi.  So  doing,  we  shall  procure  the  bless 
ing  of  God,  if  we  take  his  erudition  and  teaching.  As 
David  saith,  Blessed  is  the  man  whom  thou,  O  Lord,  in- 
structest,  and  of  thy  law  teachest  him,  Psal.  xciv.  And  if  we 
will  follow  our  own  teaching,  doing  works  of  our  own  inten 
tion,  which  we  think  good,  we  shall  procure  the  plagues 
and  punishments  threatened  by  the  prophet  Jeremiah,  ch.  xv. 
xix.  because  we  do  the  thing  which  he  hath  not  commanded 
nor  spoken  to  us,  nor  yet  hath  ascended  in  his  heart.  Trust 
well,  the  people  thought  they  did  a  great  excellent  work  to 
God  and  sacrifice  to  please  him,  when  they  spared  not  their 
own  children,  to  kill  and  offer  sacrifice  unto  God  of  their 
innocent  blood !  This  was  their  good  zeal  and  good  inten 
tion.  But  they  had  no  command  of  God  for  them ;  and 
verily  ye  have  less  for  you  to  make  such  sacrifice  as  ye  do 
daily,  to  deceive  the  poor  people,  and  to  purchase  to  your 
selves  great  riches,  goods,  and  possessions.  Therefore,  I 
exhort  you,  by  the  iiercy  of  God,  to  cast  away  that  "  good 
zeal  and  intention  ;"  and  to  follow  the  word  of  God,  as  he 
hath  commanded  you  in  the  scriptures ;  for  they  bear  wit 
ness  of  him,  and  show  to  man  what  is  his  will.  Seek  no 
further,  nor  confound  the  works  of  God  with  thy  own  vain 
thoughts. 

Through  the  vain  conceit  of  man,  used  in  these  words, 
*  good  zeal  and  intention,"  have  all  the  abases,  now  ruling  in 
the  church  of  God,  risen  so,  that  the  sayings  of  the  prophet 
spoken  to  the  people  of  Israel,  are  complete  this  day  in  the 
church  of  Christ,  and  may  be  said  to  us  as  they  were  said 
to  the  Jews.  Even  as  the  thief  is  ashamed  when  he  is 
taken,  even  so  is  the  house  of  Israel  ashamed ;  they,  and 
their  kings,  their  princes,  priests,  and  prophets,  saying  unto 
the  tree  or  stock,  Thou  art  my  father,  and  to  the  stone, 
Thou  hast  begotten  me.  They  have  turned  their  back  to 
me,  saith  the  Lord,  and  not  their  face.  And  in  the  time  ot 
their  trouble  and  affliction,  they  shall  say,  Rise  and  deliver 
us.  Then  shall  the  Lord  say  unto  them,  Where  are  thy 
gods,  which  thou  hast  made  thee  ?  let  them  arise  and  de 
liver  thee  in  the  time  of  thy  trouble.  Thy  gods  were  verily 
iti  number  according  to  the  number  of  thy  cities,  O  Judah ' 


Confession  of  Faith.  91 

What !  wilt  thou  contend  with  me  in  judgment  ?  Ye  have 
all  left  me,  saith  the  Lord.  Now  I  pray  you,  confer  these 
words  of  God,  plainly  spoken,  with  the  doings  of  these 
days  now  ruling  in  the  church,  and  then  ye  shall  perceive 
the  abuse  of  God's  word.  We  commonly  pray  the  pater 
noster,  that  is,  the  Lord's  Prayer,  to  the  image  of  this  or 
that  saint,  made  of  tree  or  stone !  And  especially  to  this  or 
that  altar  we  kneel,  which  is  by  ourselves  or  our  predeces 
sors  founded  upon  such  a  saint's  name,  whose  picture  is 
well  graved  in  a  stock  or  stone,  and  painted  with  costly 
colours.  And  the  blessed  sacrament  of  the  body  and  blood 
of  Christ,  after  their  manner,  is  offered  daily  to  this  or  that 
saint,  and  called,  "  his  mass  ;"  for  doing  of  which  there  is 
not  a  syllable  in  God's  word  for  you,  but  the  contrary  ex 
pressly  commanded ;  both  that  ye  should  have  no  graven 
images,  nor  worship  them  ;  nor  yet  invent  any  manner  of 
worshipping  of  God,  but  as  God  hath  commanded  by  his 
word,  Exod.  xx.  Lev.  xxvi.  Deut.  v.  Psal.  Ixxxi.  xcvii.  cxv. 
And  for  your  defence  ye  have  only  these  words,  "  good  zeal 
and  intention,"  the  which  is  expressly  contrary  to  the  first 
commandment  of  God.  For  even  as  we  are  forbidden  and 
inhibited  to  have  strange  gods,  so  are  we  inhibited  to  have 
strange  worshippings  of  God. 

Blessed  be  God,  the  matter  is  so  open  and  plainly  set 
forth  in  these  days  concerning  the  said  vain  works  invented 
by  man,  to  the  confusion  thereof,  by  the  godly  men  which 
labour  day  and  night  in  his  scriptures,  to  the  edification  of 
Christ's  chosen  little  flock,  that  it  is  not  needful  to  abide 
long  upon  tue  discussing  of  these  matters;  but  only  to 
remit  you  to  the  scriptures,  and  the  said  godly  declarations 
made  thereupon  ;  against  the  superstitious  worshipping  of 
saipts ;  going  in  pilgrimage ;  purging  in  purgatory ;  hal 
lowing  of  water,  or  other  elements ;  foundation  of  masses 
to  public  or  private  idolatry  ;  offering  or  sacrifices  making, 
not  commanded  in  the  word  of  God  ;  choice  of  meats;  for 
bidding  of  marriage  in  the  church  of  God ;  and  abomina 
ble  abuses  of  the  whole  Christian  religion,  by  the  shaven, 
anointed,  or  smeared  priests,  bishops,  monks,  and  friars  ; 
having  only  their  vocation  of  man,  and  by  man.  There 
fore,  we  let  the  specialities  of  them  pass,  and  refer  the  same 
to  thy  judgment,  good  reader.  Thanks  be  to  God,  these 
abuses  and  grounds  are  not  unknown;  and  we  will  pass 
forward  to  the  knowledge  of  the  works  commanded  us  to 
do  and  work  by  the  scriptures  of  God,  as  the  fruits  of  faith. 


92  tialnaves 

CHAPTER  XXIV. 

What  works  pastors  should  teach  unto  their  fl ocks.  IPhcre- 
fore  the  yoke  of  Christ  is  sweet,  and  his  burden  light  to 
Christians.  Vocation  mediate  and  immediate.  Vocation 
in  general,  by  the  which  all  true  Christians  are  equal, 
made  kings  and  priests  in  ChrisCs  blood. 

IF  any  will  ask  or  inquire,  what  works  the  faithful  should 
do ;  I  can  find  no  more  perfect  answer  to  make  thereto, 
than  the  gospel  teaches  us.  As  St.  Luke  saith,  John  the 
Baptist  preaching  repentance  in  the  remission  of  sins ;  the 
people  inquired  of  him  what  they  should  do.  To  whom 
he  answered,  saying,  He  that  hath  two  coats,  give  to  him 
that  hath  not  one ;  and  he  that  hath  meat,  let  him 
do  in  like  manner.  This  is  no  other  thing  but  to  exercise 
the  deeds  of  mercy  and  charity  towards  thy  neighbour,  as 
the  prophet  Isaiah  saith,  Break  thy  bread  to  the  hungry,  and 
needy ;  and  the  poor  who  are  cast  out  bring  into  thy 
house  ;  when  thou  seest  the  naked,  clothe  him  ;  contemn  or 
despise  not  thy  own  flesh.  This  is  the  forthshowing  of  thy 
Jaith,  which  St.  James  desireth  of  thee  in  his  epistle.  Thou 
art  taught  the  same,  with  the  other  works  of  charity  to  thy 
neighbour,  Ezek.  xviii. 

The  publicans  and  open  sinners  inquired  in  like  manner, 
what  they  should  do.  To  whom  he  answered,  saying,  Ye 
shall  do  no  further  than  that  which  is  commanded  you  to  do ; 
as  if  he  would  say,  Decline  and  cease  to  do  evil,  and  learn 
to  do  good,  as  ye  are  taught  by  the  prophet  Isaiah,  ch.  i.  And 
David  teaches  you  the  perfection  of  religion,  saying,  Come 
to  me,  my  sons,  and  hear  me,  and  I  shall  teach  you  the 
fear  of  the  Lord.  Who  is  he  that  liveth  and  loveth  to  see 
good  days,  let  him  refrain  his  tongue  from  evil,  and  his  lips 
that  they  speak  no  fraud.  Decline  from  evil,  and  do  good  ; 
seek  peace,  and  follow  the  same,  Jer.  vii.  and  xxvi.  Ezek. 
xviii.  Psal.  xxxiv.  1  Peter  iii.  James  i. 

Therefore,  pass  your  way,  and  sin  no  more  ;  for  I  will 
not  send  you  to  the  law  to  get  remedy  of  your  sins.  But 
look  in  the  law,  and  behold  what  is  ordained  you  to  do ; 
which  will  declare  you  to  be  sinners  and  transgressors. 
And  then  ye  shall  seek  Christ  for  remedy,  whose  forerunner 
I  am.  It  is  he  in  whom  ye  shall  find  remedy.  Therefore, 
J  say  unto  you,  Behold  the  Lamb  of  God,  which  taketh 
a»;ay  the  sins  of  the  world. 


Confession  of  Faith.  93 

And  John  Baptist,  being  inquired  of  by  the  soldiers, 
what  they  should  do,  he  answered,  saying,  Ye  shall  strike 
or  hurt  no  man  ;  nor  yet  do  wrong  nor  injury  to  any  per 
son  ;  but  be  content'  with  your  wages,  Luke  iii.  Which  is 
as  much  as  to  say,  Oppress  none  ;  take  no  person's  geare* 
violently;  ye  are  public  officers,  deputed  by  princes  and 
magistrates  for  keeping  of  good  rule  and  order  amongst 
the  people,  for  rest  and  quietness  of  the  commonweal ;  for 
the  which  cause  ye  have  your  wages.  Your  office  is  honest, 
and  the  good  work  of  God ;  therefore,  look  on  your  own 
vocation,  and  do  that  justly  which  is  commanded  you,  and 
exceed  not  your  bounds. 

Here  is  a  good  order  taught  you,  who  are  ministers  of 
the  word,  to  teach  the  auditors  in  general  or  special,  to  do 
good  works  ;  that  is,  to  show  them  the  works  commanded 
by  God,  the  right  fruits  of  repentance  and  faith  ;  to  the 
•which  ye  should  send  them,  and  not  to  vain  works  invented 
by  man,  which  is  no  other  thing  but  to  heap  sin  upon  sin. 

And  Christ,  being  asked  by  the  Jews,  "  What  shall  we 
do,  that  we  might  work  the  works  of  God  ?"  answered  them, 
saying,  This  is  the  work  of  God,  that  ye  believe  in  Him 
whom  he  hath  sent,  /ohn  vi.  Here  he  "sent  them  not  to  the 
law,  howbeit  the  law  be  the  work  of  God,  but  to  faith, 
which  is  not  the  work  of  man,  but  the  work  of  God,  which 
he  worketh  in  man.  Therefore,  Christ  saith  to  us,  Believe, 
and  ye  shall  be  safe.  And  so  let  us  say  with  St.  Peter, 
Lord,  to  whom  shall  we  pass?  thou  hast  the  words  of  lite, 
we  shall  seek  no  other,  but  believe  in  thee.  Ye  shall  con 
sider,  that  Christ,  after  he  had  refreshed  the  people  with 
their  corporal  food,  then  he  taught  them  the  perfection  of  a 
Christian  man,  and  fed  them  with  the  spiritual  food  ;  and 
they  which  received  the  same,  followed  him.  The  rest  left 
him,  who  had  no  faith,  but  took  his  doctrine  carnally,  and 
of  external  and  outward  works ;  as  did  the  young  man,  to 
whom  Christ  made  the  answer,  as  is  before  rehearsed, 
Matt.  xix.  By  the  which  scriptures,  we  are  taught  to  follow 
Christ,  because  there  is  no  perfection  but  in  the  following  of 
him. 

Therefore,  as  we  have  received  our  Lord  Jesus  Christ,  let 
us  walk  in  him,  being  rooted  and  builded  in  him,  and  con 
firmed  in  the  faith  as  we  have  learned,  abounding  in  the 
same  with  giving  thanks,  as  the  apostle  saith,  Col.  ii.  For 
he  is  the  fountain  of  all  goodness,  and  the  head  of  our 
•  Property. 


94  Balnaves. 

felicity ;  and  let  us  have  respect  to  no  other  thing,  nor  lay 
any  other  foundation.  For  as  the  apostle  saith,  1  Cor.  iii.  No 
man  may  lay  another  foundation  than  that  v\  hich  is  already 
laid,  the  which  is  Jesus  Christ.  Let  us  build  upon  this 
foundation,  gold,  silver,  and  precious  stones,  which  are  the 
works  of  God,  commanded  in  the  holy  scripture,  to  be 
wrought  into  faith  ;*  every  one  according  to  his  vocation,  in 
which  we  should  walk  worthily,  as  we  are  called,  with  all 
humility,  and  meekness,  and  patience,  supporting  one 
another  in  love  and  charity ;  careful  to  keep  the  unity  of 
the  spirit  in  the  band  of  peace,  as  we  are  taught  by  the 
apostle,  Eph.  iv. 

And  Christ  saith,  Take  my  yoke  on  you,  and  learn  of 
me,  that  I  am  meek  and  lowly  in  heart ;  and  ye  shall  find 
rest  unto  your  souls.  '  For  my  yoke  is  easy,  and  my  bur 
den  light,  Matt.  xi.  The  which  words  Christ  would  never 
have  spoken,  if  he  had  laden  us  with  the  law.  For  that 
burden  is  so  weighty,  that  neither  we  nor  our  fathers  might 
bear  it ;  as  St.  Peter  saith  in  the  Acts  of  the  Apostles,  ch.  xv. 
But  verily  the  yoke  of  Christ  is  easy,  and  his  burden  is  light, 
to  the  faithful  and  chosen  ;  for  they  lay  all  upon  Christ's 
back,  and  follow  him  through  faith ;  confiding  nothing  in 
their  own  works  or  merits  ;  but  ever  working  all  good  ac 
cording  to  their  vocation,  giving  all  glory  and  honour  unto 
God.  Not  exceeding  the  bounds  of  their  vocation,  which 
is  the  best  rule  that  the  faithful  can  have  to  do  good  works  ; 
to  the  knowledge  thereof,  we  will  make  some  short  declara 
tion,  and  then  make  an  end. 

Ye  shall  understand  that  there  are  two  kinds  of  godly 
vocations.  The  one  is  immediate  by  God,  as  the  prophets 
were  called  in  the  Old  Testament ;  yea,  and  as  David  to  be 
a  king,  and  Moses  a  governor  to  the  people ;  and  as  the 
apostles  in  the  New  Testament.  The  other  is  mediate  by 
man,  and  immediate  by  God,  as  Joshua  in  the  Old  Testa 
ment  was  called  by  Moses  to  be  governor  to  the  people,  at 
the  commandment  of  God.  And  as  Timothy  and  Titus 
were  called  by  St.  Paul  to  be  bishops  ;  and  as  all  they  which 
now  are  called  to  bishops,  which  are  lawfully  made,  accord 
ing  to  the  word  of  GoH,  and  authority  of  the  magistrates. 
Therefore,  for  the  knowledge  of  every  man's  vocation,  I 
remit  him  to  the  word  of  God,  and  his  own  conscience, 
which  are  his  inward  and  most  sure  judges. 

*  Christ  is  the  head  and  foundation  of  our  felicity,  upon  whom  w» 
thould  build  good  works,  Col.  iv.— Ed.  1561. 


Confession  of  Faith.  95 

There  is  a  general  vocation,  by  which  we  are  called  by 
Christ  and  his  word,  to  a  Christian  religion,  through  the 
which  we  are  made  one  body  and  one  spirit ;  even  as  we 
are  called  in  one  hope  of  our  vocation.  For,  that  charity  is 
required  of  us  by  the  word  of  God  which  maketh  and 
bringeth  us  together  in  one  body,  through  mutual  conjunc 
tion  of  faith,  working  by  charity  ;  therefore  charity  is  called 
the  band  of  peace.  There  is  but  one  fellowship  of  all  the 
faithful,  and  one  body ;  that  is,  one  church,  whose  only 
head  is  Christ.  In  this  church  there  neither  is,  nor  should 
be,  any  division  ;  lor  there  is  in  this  vocation  and  Christian 
religion  but  one  body,  one  faith,  one  baptism,  which  is  the 
seal  of  our  religion,  marked  by  God  with  the  blood  of  his 
only  begotten  Son,  Christ  Jesus  our  Lord,  in  whose  blood 
we  are  baptized  ;  one  God  and  one  Father  of  all,  which  is 
upon  all,  and  by  all,  and  in  us  all.  And  therefore  the 
apostle  testifieth  all  to  be  but  one  body,  that  is,  one  church 
in  Christ,  1  Cor.  xiii.  Eph.  iv.  v.  For  into  one  Spirit,  and 
by  one  Spirit,  the  whole  universal  congregation  is  governed, 
ruled,  strengthened,  and  kept.  There  is  but  one  mark  or 
end,  which  all  the  faithful  contend  or  shoot  at,  that  is, 
eternal  life.  We  are  all  the  sons  of  one  Father,  and  partici 
pant  of  one  heritage,  as  we  are  called  in  one  hope  of  our 
vocation. 

And,  seeing  We  have  but  one  Lord,  which  is  Jesus  Christ ; 
it  is  convenient  that  his  servants  be  of  one  mind,  and  not 
divided  through  discord  and  envy.  There  is  but  one  pro 
fession  of  faith  in  all  this  Christian  religion  and  vocation  ; 
for  howbeit  we  see  in  these  our  days  many  sundry  profes 
sions  and  opinions  of  faith,  there  is  but  one  true  faith ; 
which  is  that  faith  which  the  apostles  of  our  Lord  Jesus 
Christ,  together  with  the  patriarchs  and  prophets,  have  pro 
fessed,  and  given  to  all  nations  through  their  teaching  and 
preaching,  as  testify  the  holy  scriptures.*  Upon  the  which 
foundation,  the  whole  church  of  Christ  is  builded.  There 
fore,  by  one  baptism,  we  are  all  made  clean  and  purified, 
and  by  which  we  are  ingrafted  in  Christ,  and  made  the 
people  of  God,  purified  from  our  sins,  and  altogether 
buried  with  Christ.  There  is  amongst  us  all  but  one  power 
or  strength  of  baptism ;  and  in  one  name,  of  the  Father, 
Son,  and  the  Holy  Spirit,  we  are  baptized.  And  so  are  we 
made  one  body  into  Christ,  being  many  members,  com 
pacted  and  joined  together  into  him.  For  the  more  perfect 
•  1  Cor.  iii.  £ph.  ii.  Acts  ix.  xiv.  and  xx.  Rom.  v.  1  Cor.  xh. 


96  lialnaves. 

understanding  of  this  body,  ye  shall  read  the  whole  of 
1  Cor.  xii.  and  Eph.  iv.  v.  in  which  ye  shall  iind  this  matter 
declared  by  the  apostle  at  length. 

Tn  this  general  vocation  there  is  no  distinction  of  persons, 
for  ail  men  are  equal  before  God,  of  one  estate ;  by  one  ge 
neral  promise  all  are  called  to  the  faith,  under  our  Lord  ana 
King,  Jesus  Christ,  who  hath  shed  his  blood  for  all  which 
believe  in  him.     Therefore,  all  scriptures  which  make  men 
tion  that  there  is  no  exception  of  persons  before  God,  are 
referred  to  this  general  vocation  in  the  Christian  religion, 
as  Romans  ii.  where  the  apostle,  under  Jew  and  Gentile 
comprehending  all  men,  intending  to  prove  them  sinners, 
saith,  Before  God  there  is  no   acception  of  persons.     And 
Peter  saith,  In  verity  I  have  found  that  God  is  not  an  ac 
cepter  of  persons  ;  but   in  all  nations   and   people  he  is 
accepted  unto  him,  which  feareth    him  and  worketh  righ 
teousness,  Actsx.    And  St.  James  saith,  My  brethren  have 
not  the  faith  of  our  glorious  Lord  Jesus  Christ  in  respect  of 
persons,  James  ii.     And  St.  Paul  saith,  to  the  confounding 
of  the  false  apostles  who  seduced  the  Galatians  through 
great  authority,  and  also  to  show  himself  equal  in  power 
with  James,  Peter,  and  John,  that  God  is  not  a  respecter  of 
the  person  of  man  ;  but  in  this  vocation  of  Christian  religion 
by  baptism,  through  faith  in  the  blood  of  Christ,  all  men 
are  equal,  both  Jew  and  Gentile,  servant,  free  man  and 
woman,  all  are  one  in  Christ  Jesus — the  sons  of  Abraham  by 
faith,  and,  according  to  the  promise,  heirs ;  that  is  to  say, 
all  which  believe  are  the  sons  of  God,  therefore  are  they 
free,  and  heirs  of  eternal  life.      To  this  general  vocation 
pertains  the  saying  of  St.  Peter  in  these  words,  Ye  are  a 
chosen  generation,  a  royal  priesthood,  a  holy  nation,  and  a 
people  set  at  liberty  ;  that  ye  should  forthshow  the  virtues 
of  Him  that,  hath  called  you  forth  of  darkness  into  a  marvel 
lous  light,  &c.  The  same  is  said  by  Moses,  Exod.  xix.    Here 
ye  see  in  this  vocation  there  is   no  acception  of  persons. 
We  are  all  the  holy  people  of  God  who  believe  unfeignedly ; 
yea,  kings  anointed  in  baptism  by  the  Holy  Spirit;  and 
priests,  making  sacrifice   to  God  daily  of  this  our  sinful 
body,  mortified  from  sin,  and  offer  a  holy  and  acceptable 
sacrifice,  after  the  manner  above  written,  conformable  to  the 
teaching  of  the  apostle,  Rom.  xii.     But  beware  ye  call  not 
yourselves    kings   in  office    and    dignity,   nor    priests   in 
the  administration  of  the  word  and  holy  sacraments ;  for 
that  pertaiueth  to  a  special  vocation,  or  office  by  itself. 


Confession  of  Faith.  97 

Therefore,  I  exhort  you  which  read  the  scriptures,  take 
heed  that  ye  confound  not  the  works  of  God,  for  if  ye  do 
ye  shall  not  escape  error.  These  special  vocations  shall 
follow  in  their  own  piaces. 

If  we  look  daily  to  this  Christian  vocation,  we  shall  have 
perfect  knowledge  what  works  we  should  do,  and  what  works 
we  should  leave  undone.  The  neglecting  hereof  is  the  cause 
of  all  the  enormities  and  abuses  now  ruling  in  the  church  or 
Christ  through  the  whole  world.  For,  considering  we  are  all 
members  of  one  body,  and  all  members  have  not  one  office, 
but  every  one  serveth  other  in  their  own  place ;  as  when  the 
ears  hear  any  thing,  the  eyes  cast  the  sight  to  what  it  should 
be ;  then  the  feet  and  hands  prepare  them  to  pursue  or  defend, 
to  stand  or  flee.  Arid  all  these  members  and  whole  body 
obey  the  head,  and  wait  upon  the  direction  of  the  same. 
Even  so,  we  being  all  members  of  one  body,  which  is  the 
church,  whose  head  is  Christ,  should,  in  our  estate  and  office, 
according  to  the  gift  of  God,  and  grace  given  to  us,  differ 
ing  one  from  another,  serve,  in  our  special  vocation,  every 
one  another  in  our  own  estate,  not  envying  the  gift  of  God 
in  our  neighbour,  but  as  the  apostle  saith,  Let  us  love  bro 
therly  fellowship,  in  going  before  another  in  honour  and 
reverence.  In  doing  hereof,  there  would  be  no  strife  in  the 
body ;  but  if  a  member  were  troubled,  hurt,  or  had  any 
disease,  all  the  other  members  would  have  compassion  of  it. 
And  if  one  member  were  glad  or  joyful,  all  the  other  mem 
bers  would  rejoice  with  the  same,  as  the  apostle  saith, 
1  Cor.  xii.  If  we  knew  this  perfectly,  none  would  usurp 
another*  s  office  or  dignity,  to  the  which  he  were  not  called, 
but  would  be  content  of  his  own  vocation,  and  give  to 
every  man  his  duty  ;  tribute  to  whom  tribute  is  due,  custom 
to  whom  custom  pertaineth,  fear  to  whom  fear  belongeth, 
and  honour  to  whom  it  pertaineth.  The  which  are  all 
complete  by  this  saying,  Love  thy  neighbour  as  thyself; 
for  the  love  of  thy  neighbour  worketh  no  evil.  Therefore 
the  apostle  saith,  Owe  nothing  to  any  man,  but  that  ye 
love  together,  Rom.  xiii.  These  words  being  observed,  ye 
fulfil  the  whole  law.  Therefore  this  love,  one  to  another,  is 
ever  a  debt,  and  should  ever  be  paid.  For,  if  the  prince 
and  superior  will  do  his  duty  to  f  the  subject,  and  the  sub 
ject  his  duty  to  the  superior,  there  would  be  no  disobedience. 
The  minister  of  the  word  to  the  auditor,  and  to  the  flock 
committed  to  his  care  ;  the  auditor  to  the  minister  of  the 
word,  then  there  would  be  no  division  in  the  church.  The 

BA.LNA.VE3.  V 


98  Balnavea. 

father  and  mother  to  the  children,  and  the  children  to  the 
parents,  then  there  would  be  no  dishonouring.  The  lord  to 
the  servant,  and  the  servant  to  the  lord,  then  there  would  be 
no  contempt  nor  trouble  in  the  commonweal.  And  so 
would  we  all  look  upon  Christ  our  head,  and  be  ruled  with 
his  word,  and  seek  no  other  way  beside  it,  nor  mix  the  civil 
or  politic  estate  with  the  word  of  God,  but  every  one  to 
serve  in  their  own  room  and  place  ;  then  should  there  be 
no  question  of  politic  works,  nor  works  of  any  other  law 
to  be  mixed  with  faith,  which  justifieth  only  before  God,  as 
it  is  before  written ;  but  every  faithful  person  should,  by 
the  word  of  God,  know  their  own  vocation,  and  diligently 
exercise  them  therein  ;  and  seek  no  farther  knowledge  nor 
wisdom,  but  that  which  is  needful  to  them  to  know ;  and 
that  with  meekness  and  soberness,  ever  working  the  works 
of  God,  which  are  the  fruits  of  faith,  to  the  honour  of  God 
and  profit  of  our  neighbour. 

CHAPTER  XXV. 

All  estates  of  man  are  contained  icithin  one  of  four  special 
vocations.  The  offices  of  princes,  magistrates,  and  judges. 
Wherefore  judges  are  called  the  sons  of  God  ;  wherefore, 
and  in  what  case  they  should  be  obeyed. 

To  the  more  perfect  knowledge  and  understanding  of 
our  special  vocations  in  the  which  we  should  walk,  accord 
ing  to  the  word  of  God,  and  gift  of  the  Holy  Spirit ;  we 
will  divide  all  the  estate  of  man  in  four  offices,  dignities,  or 
special  vocations ;  that  is  to  say,  in  the  office  of  a  prince, 
under  whom  we  comprehend  all  kinds  of  men  having  ge 
neral  administration  in  the  commonweal,  or  jurisdiction  of 
others.  In  the  office  of  the  administration  of  the  word  of 
God,  under  which  we  comprehend  all  ecclesiastical  power. 
In  the  father  and  mother,  under  whom  we  will  compre 
hend  all  householders,  having  special  families.  And  in  the 
subject  or  servant,  under  whom  we  will  comprehend  all 
states  of  men  subject  to  others. 

If  thou  art  called  to  the  office,  estate,  or  dignity  of  a 
king,  prince,  or  any  supreme  power,  having  jurisdiction  of 
people  in  the  civil  ordinance,  consider  thy  estate,  and  know 
thee  perfectly  to  be  the  creature  of  God,  equal  to  the 
poorest  of  thy  kingdom  or  dominion,  his  brother  by  creation 
and  natural  succession  of  Adam,  and  of  nature  a  rebel  to 
God  ;  the  son  of  wrath  and  ire,  as  he  was,  as  the  apostle 


Confession  of  Faith.  99 

stiith,  Eph.  ii.  And  the  innocent  blood  of  Christ,  shed  for 
thy  redemption,  as  for  him ;  and  thou,  called  by  faith,  and 
born  new  by  baptism  in  his  blood,  the  son  of  God  by 
adoption,  and  made  fellow-heir  with  Christ  of  the  kingdom 
of  heaven,  without  respect  of  persons,  the  son  of  favour  and 
grace.  Therefore,  the  poorest  and  most  vile  within  thy 
jurisdiction,  is  thy  brother,  whom  thou  shouldest  not  de 
spise  nor  contemn,  but  love  him  as  thyself.  This  is  thy 
debt  and  duty,  because  it  is  the  commandment  of  God, 
whom  thou  shouldest  love  and  fear,  for  that  is  the  begin 
ning  of  wisdom,  as  Solomon  saith,  Prov.  i.  The  right  way 
to  rule  in  thy  office  is  to  know  God,  of  whom  thou  canst 
have  no  knowledge,  but  by  his  word  and  law,  which 
teacheth  thee  what  thou  shouldest  do,  and  leave  undone, 
according  to  thy  vocation. 

And  as  to  thy  princely  estate,  and  dignity,  and  office, 
thou  art  father  to  all  thy  kingdom,  their  head  in  the  place 
of  God,  to  rule,  govern,  and  keep  them ;  upon  whom  thou 
shouldest  take  no  less  care  than  the  carnal  father  taketh 
upon  his  own  best  beloved  son.  For  they  are  given  by 
God  to  thee  in  government.  Therefore  thou  shouldest 
begin  to  know  the  will  of  thy  God,  and  take  the  book  of  his 
law  in  thy  hand,  to  read  upon  it,  which  teacheth  thee  the 
will  of  God.  It  should  never  pass  forth  of  thy  heart,  nor 
depart  from  thy  mouth,  day  and  night  having  thy  medita 
tion  thereinto,  that  thou  mayest  keep  all  which  is  written 
therein  ;  then  shult  thou  direct  thy  way,  and  have  know 
ledge  and  understanding  of  the  same,  Deut.  xvi.  Josh.  i. 
This  being  done,  thou  shalt  get  the  blessing,  of  which 
David  speaks,  saying,  Blessed  is  the  man  which  delighteth 
in  the  law  of  the  Lord,  and  hath  his  meditation  thereinto 
day  and  night.  Then  ask  of  God  wisdom  and  understand 
ing,  which  is  the  knowledge  of  his  godly  will,  and  a  heart 
that  may  receive  teaching,  that  thou  mayest  judge  thy 
people,  and  discern  betwixt  good  and  evil,  as  thou  art 
taught  by  the  example  of  Solomon,  1  Kings  iii.  For  if 
thou  lack  wisdom,  ask  the  same  of  God,  who  giveth  abund 
antly.  And  doubt  not,  for  he  that  doubteth  in  his  faith 
shall  obtain  nothing  from  God,  James  i.  Confide  not  in 
thy  own  wisdom,  for  God  maketh  wise  men  blind,  who 
are  wise  in  their  own  conceit ;  his  witnessing  is  faithful 
which  giveth  wisdom  to  young  babes,  Psal.  xix.  that  is.  to 
simple  hearts,  bearing  themselves  lowly  and  humbly  before 
God,  not  presuming  in  their  own  wisdom.  For  there  is 
F  2 


tOO  Balnavet. 

no  place  to  wisdom  in  the  proud  breast,  as  is  said  in  the 
Book  of  Wisdom.  For  God  resisteth  the  proud,  but  to 
the  meek  and  humble  he  giveth  grace,  1  Peter  v.  The 
mighty  and  proud  he  casteth  down  off  their  seat,  and  ex- 
alteth  the  humble  and  lowly  in  heart,  as  testifieth  the  song 
of  the  glorious  virgin  Mary,  Luke  i.  Therefore,  humbly 
and  lowly  submit  thyself  in  the  hands  of  thy  God,  and  take 
thought  of  him,  being  governed  by  his  word.  Begin  at 
him,  and  set  forth  the  true  and  perfect  worshipping  of  God 
in  thy  kingdom.  Restore  the  true,  pure,  and  sincere 
Christian  religion  ;  abolish,  destroy,  and  put  down  all  false 
worshippings  and  superstitions,  contrary  to  the  word  of 
God,  and  not  commanded  therein  ;  according  to  the  ex 
ample  of  the  noble  kings  of  Judah,  Hezekiah  and  Josiah. 
as  thou  mayest  read,  2  Kings  xviii.  xxiii.  This  is  thy  vo 
cation,  in  the  which  thou  shouldest  walk,  and  orderly  pro 
ceed  in  guiding  of  thy  people,  as  thou  art  taught  by  the  word 
of  God ;  and  decline  not  therefrom,  neither  to  the  right 
hand  nor  to  the  left,  but  walk  in  the  kingly  way  taught  thee 
in  the  holy  scriptures,  Deut.  xvii. 

To  you,  which  are  princes,  judges,  and  superior  powers 
upon  earth,  pertain  wisdom,  knowledge,  understanding, 
and  learning,  that  ye  may  justly  and  truly  exercise  the 
office  and  charge  committed  to  your  care  by  God.  There 
fore  David  exhorts  you,  saying,  Understand  and  know,  O 
ye  kings ;  and  be  learned,  O  ye  which  judge  the  earth. 
And  serve  the  Lord  in  fear  and  reverence,  and  rejoice  in 
him  with  trembling,  Psal.  ii.  This  is  your  wisdom  and 
understanding  taught  you  in  the  law  of  God,  Deut.  iv.  For 
the  godly  man  needeth  not  to  seek  wisdom,  but  in  the  scrip 
tures  of  God,  where  he  shall  find  how  he  shall  behave  him 
both  to  God  and  man,  in  prosperity  and  adversity,  in  peace 
and  war.  Therefore,  to  seek  wisdom  any  other  way,  it  is 
nothing  but  foolishness  before  God,  1  Cor.  i.  Since  ye  are 
the  ministers  of  God  unto  good,  created  and  ordained  by 
him,  (as  the  apostle  saith,  Rom.  xiii.)  it  becometh  you  of 
your  office  to  guide  and  rule  your  subjects  in  all  goodness 
and  sweetness  ;  not  seeking  from  them  their  lands  or  goods, 
but  seek  righteous  judgment ;  help  the  oppressed ;  judge 
righteously  the  people  and  widows' cause ;  justify  the  need 
ful,  humble,  and  poor,  as  the  scriptures  of  God  teach  you, 
Psal.  Ixxxii.  Zech.  vii.  Isa.  i.  Defend  them  from  the  injuries, 
and  oppressions  of  the  wicked,  and  being  unjustly  pursued 
in  judgment  absolve  them.  Take  from  them  your  duty,  and 


Confession  of  Faith.  101 

no  more  ;  have  no  respect  of  persons,  nor  take  any  bribes  or 
rewards,  which  blind  the  eyes  of  the  wise,  and  pervert  the 
words  of  the  just.  These  two  things,  that  is  to  say,  respect  of 
persons  and  rewards,  pervert  all  righteous  judgments.  The 
first  comprehends  in  it  the  fear  and  reverence  of  great, 
mighty,  and  rich  men ;  love  of  friends,  favour  of  kin  or 
affinity,  contempt  of  the  poor,  humble,  and  sober  persons, 
mercy  of  the  wicked  and  guilty,  peril  of  thy  own  life,  tinsel, 
or  loss  of  fame,  and  loss  of  goods  or  worldly  honours.  The 
second,  that  is,  rewards,  comprehends  in  it  lucre,  profit,  hope, 
and  all  that  infinite  and  insatiate  gulph  of  avarice.  Therefore 
Jethro  counselled  Moses  to  provide,  for  administration  of 
:ustice  and  good  order  in  the  civil  policy,  wise  men  which 
feared  God,  and  were  true,  who  hated  and  detested  avarice, 
which  is  the  root  and  beginning  of  all  evil.  And  so  learn, 
yea,  above  all  things,  to  detest  avarice,  vain  glory,  and 
particular  affection  of  persons,  if  ye  will  walk  right  in  the 
Christian  religion,  according  to  your  vocation. 

Your  estate  and  office  is  great,  and  not  to  be  contemned, 
but  to  be  praised  and  commended  of  all  men ;  of  your 
subjects  feared,  reverenced,  and  also  loved,  because  ye  are 
as  it  were  gods,  and  are  so  called  in  the  scriptures,  by  rea 
son  of  participation  of  the  power  of  God,  committed  unto 
you,  whose  judgments  ye  exercise ;  and  are  called  the  sons 
of  God  ;  as  David  saith,  I  have  said,  Ye  are  gods,  and  sons 
of  the  Most  Highest ;  that  is,  for  the  excellent  dignity  of 
your  office,  I  have  called  you  my  sons.  Nevertheless, 
know  yourselves  to  be  but  men,  and  to  suffer  death  as  other  • 
men  do,  and  in  like  manner  as  princes  of  earthly  kingdoms, 
or  tyrants,  which  have  the  ruling  of  commonwealths,  as  ye 
have.  Therefore  be  just  and  righteous,  exercising  your 
selves  in  all  godliness,  according  to  your  vocation ;  being 
sure  ye  shall  shortly  die,  and  give  account  and  reckoning  of 
your  administration.  For  ye  are  but  flesh,  and  all  flesh  is 
but  grass,  and  all  the  glory  of  the  same,  as  it  were  the 
flower  of  the  field ;  the  grass  is  withered,  and  the  flower 
falleth,  but  the  word  of  God  remaineth  for  ever,  Jsa.  xl. 
1  Peter  i.  James  i.  Therefore  know  Christ  to  be  your  king, 
ruler,  guider,  and  governor,  who  shall  rule  you  with  an 
iron  rod,  and  break  you  asunder,  as  it  were  a  clay  pot,  or 
vessel  of  fragile  earth.  If  ye  will  not  understand  the  will 
and  commandment  of  God,  his  ire  and  wrath  shall  rule 
above  your  head  at  all  times.  These  sharp  threatenings 
are  shown  you  in  the  scriptures  Isa.  i.  Jer.  v.  David  in 


1 02  Balnaves. 

Psalms  ii.  Ixxxii.  and  Zechariah  vii.  where  ye  are  taught 
the  chief  points  of  your  office,  and  works  which  ye  are 
bound  to  do;  for  the  neglecting  of  the  which,  being  left 
undone,  ye  shall  be  accused  before  God.  But  never  for 
neglecting  of  pilgrimages,  offering  to  images,  praying  to 
saints,  founding  of  masses  and  abbeys,  of  monks  and  friars  ; 
making  of  images,  bells,  copes,  and  other  such  vain  super 
stitions  ;  because  the  same  are  not  commanded  you  to  do, 
but  rather  the  contrary.  This  dare  I  affirm,  because  God's 
word  affirmeth  the  same. 

Ye  should  be  pure  and  clean  of  life,  without  crime,  be 
cause  ye  are  deputed  by  God,  and  ordained  to  the  punish 
ment  of  crimes.  How  can  ye  judge  justly  being  corrupted  ? 
A  thief  shall  never  punish  theft ;  an  oppressor,  manslayer, 
adulterer,  a  false  liar,  a  dishonourer  of  lather  and  mother, 
a  disobeyer  of  his  superior,  a  covetous  or  avaricious  man, 
a  blasphemer  of  the  name  of  God,  shall  never  punish  these 
crimes  in  others.  Therefore,  the  scriptures  of  God  teach 
you  to  abstain  from  all  such  vices  and  crimes.  For  in 
you  which  are  great  men,  and  have  the  care  of  others,  your 
crimes  and  sins  are  not  so  much  to  be  lamented  in  you,  as 
the  evil  example  your  subjects  take  thereof;  and  there 
through  follow  you  ia  the  same  and  other  crimes,  heaping 
sin  upon  sin,  ever,  till  God  of  his  righteous  judgments  take 
vengeance,  yea,  and  cause  another  as  wicked  as  ye  are  to 
punish  you  ;  as  ye  may  read  of  the  punishment  of  the  people 
of  Israel  by  the  open  enemies  of  God,  and  manifest  idolaters, 
because  they  neglected  the  law  of  God,  as  the  whole  his 
tory  of  the  kings  and  judges  of  Israel  and  Judah  testifies. 

And  the  greatest  judgment  is  sent  by  God  for  doing  of 
the  most  excellent  work,  after  the  judgment  of  man,  be 
cause  it  was  not  commanded  by  God  ;  for  nothing  from  the 
beginning  of  the  world  hath  ever  been  so  displeasant  in 
the  sight  of  God  as  to  invent  any  manner  of  worshipping 
of  him  which  he  hath  not  commanded.  For  this  cause 
king  Saul  was  ejected,  and  all  his  posterity  lost  and  fell 
from  the  kingdom.  In  the  which  example  ye  shall  consi 
der,  that  the  works  wrought  by  king  Saul  were  right 
excellent  in  the  sight  of  man,  and  also  done  by  him  of  a 
good  intent,  and  for  a  good  cause.  He  offered  sacrifice  for 
fear  that  the  people  should  pass  from  him,  he  being  pre 
pared  for  battle  against  the  enemies  of  God.  He  did  show 
the  deed  of  mercy  in  saving  of  the  life  of  an  aged  and  im 
potent  king.  And  for  the  love  he  had  to  the  worshipping 


Confession  of  Faith.  103 

of  God,  he  assented  to  the  people,  and  kept  the  fattest 
beasts,  the  most  precious  clothing,  and  jewels  of  gold  and 
silver,  to  offer  the  same  to  God  in  a  sacrifice.  Was  this 
not  a  good  zeal  and  intention  ?  But  ye  may  read  the  great 
punishment  which  God  laid  upon  him,  which  shall  remain 
an  example  in  all  ages  to  come. 

CHAPTER  XXVI. 

The  office  of  a  bishop.  Bishops  should  not  mix  them 
with  worldly  matters.  If  the  flock  perish,  their  blood 
shall  be  required  of  the  bishop.  Bishops  should  exhort 
their  flock  to  frequent  the  reading  of  the.  scriptures. 
Bishops  can  do  no  good  works,  without  they  preach  the 
word  of  God.  The  punishment  of  bishops  which  leave 
that  undone  which  God  commandeth,  and  attend  upon 
their  own  superstitions. 

IF  thou  art  called  to  the  office  of  a  bishop  or  minister  of 
the  word  of  God,  preach  the  pure  and  sincere  word  to  the 
flock  committed  to  thy  charge,  counsel  and  comfort  the 
weak  and  feeble,  minister  the  sacraments  in  their  due  form, 
according  to  the  word  of  God.  Exceed  not  the  bounds  of 
thy  vocation,  but  walk  thereinto,  conformably  to  the  ordi 
nance  of  the  Holy  Spirit,  taught  thee  in  the  two  epistles  of 
St.  Paul,  written  to  the  first  bishop  that  he  made,  called 
Timothy,  and  to  another  called  Titus — there  thou  shalt  find 
the  works  which  thou  art  bound  to  do,  and  what  is  thy 
office ;  specially  in  1  Tim.  iii.  and  Titus  i.  There  is 
nothing  left  unexpressed,  that  is  necessary  for  thee  to 
work,  in  the  scriptures  of  God.  Thou  art  commanded  to 
be  a  mirror,  or  example  to  thy  flock,  in  teaching  of  the 
word,  in  good  life,  and  honest  conversation ;  in  love  and 
charity,  in  faith  and  chastity ;  ever  exercising  thyself  in 
reading,  exhorting,  and  teaching;  the  which  if  thou  do, 
thou  shalt  save  thyself  and  others,  1  Tim.  iv. 

Thou  shalt  not  meddle  thee  with  secular  affairs  or  busi 
ness,  for  that  is  not  thy  vocation,  2  Tim.  ii.  Follow  the 
example  of  the  apostles  in  all  righteousness  and  godly 
living  ;  in  faith,  love,  patience,  meekness,  and  sweetness,  as 
thou  art  taught,  1  Tim.  vi.  If  ye  will  remember  daily 
upon  the  office  ye  are  called  to  which  are  bishops,  ye  shall 
find  you  have  a  great  charge  and  work  to  do,  and  not  a 
great,  dignity  01  lordship.  But,  alas,  now  ye  take  thought 
of  the  lordship,  dignity,  rent,  and  profit,  and  look  never  to 


104  ftalnaves. 

the  work  ye  should  do  ;  the  cause  thereof  is,  the  neglecting 
of  your  vocation ;  the  which,  if  ye  will  understand  per 
fectly,  ye  would  not  omit  the  charge  and  commandment 
given  to  you  by  God,  and  invent  vain  superstitious  works, 
not  commanded.  The  principal  work  ye  should  do  is  to 
preach  and  teach ;  which  ye  never  do  because  ye  cannot ; 
and  to  excuse  you,  ye  have,  as  ye  say,  others  to  whom  ye 
commit  the  cause  and  charge.  Ye  are  blind,  and  know 
nothing :  they  to  whom  ye  commit  the  charge  know  as 
little  or  less.  So  the  poor  people  perish  in  ignorance  ;  for 
ye  are  blind,  and  leaders  of  the  blind,  and  therefore  both 
fall  into  the  mire.  Nevertheless,  the  blood  of  them  shall  be 
required  at  your  hands,  as  the  prophet  saith,  Jer.  xxiii.  and 
Ezek.  xxxiv.  the  which  I  pray  you  read  ;  for  there  ye  shall 
see  clearly  your  deeds  laid  before  you,  with  sore  threatenings. 
Ye  should  not  only  yourselves  continually  read  and  teach 
the  scriptures,  but  also  ye  should  command  the  flock  in  your 
charge  to  seek  their  spiritual  food  in  the  same.  This  was 
the  order  in  the  church  of  Christ  in  the  beginning  ;  the 
minister  of  the  word  to  teach  and  preach,  and  the  auditors 
to  read,  that  thereby  they  might  take,  the  teaching  the  better  ; 
as  the  Thessalonians  did  at  the  preaching  of  the  apostle,  as 
ye  may  read  and  consider  in  the  Acts  of  the  Apostles,  xvii. 
And  Christ  teacheth  us  to  search  the  scriptures,  for  they 
bear  witness  of  him.  And  St.  Paul  saith,  All  things  which 
are  written,  they  are  written  to  our  learning,  that  through 
patience  and  consolation  of  scriptures,  we  may  have  hope, 
that  is,  of  eternal  life.  The  which  is  the  mark  whereat 
all  the  faithful  shoot ;  for  in  the  scriptures  of  God  all 
things  are  contained  necessary  for  our  salvation,  Alas ! 
think  ye  not  shame,  who  are  bound  and  obliged,  under 
the  pain  of  eternal  damnation,  to  teach  your  flock  this 
manner  of  doctrine,  to  inhibit  and  forbid  them  to  look  upon 
the  scripture,  either  to  hear  or  read  them?  This  is  far  dif 
ferent  from  the  order  of  the  apostles,  yea,  and  of  the  holy 
fathers  of  the  church  long  time  after,  as  appears  clearly  by 
the  teaching  of  Chrysostom,  writing  upon  Matthew  i. 
where  he,  with  a  great  lamentation,  reproves  the  secular 
men  and  householders,  who  alleged  that  the  reading  and 
teaching  of  scriptures  pertained  not  to  them ;  exhorting 
them  to  give  attendance  to  the  scriptures,  that  they  might  in 
struct  their  families  and  household,  how  they  should  live 
according  to  the  order  of  the  scripture,  and  as  becometh 
Christians.  But  by  the  contrary,  ye  would  that  none  of 


Confession  of  Faith.  105 

your  flock  or  auditors  should  know  them,  lest  your  mis 
deeds  were  espied. 

The  feeding  of  your  flock,  the  attendance  and  care  ye 
should  take  thereupon,  is  so  necessary,  that  without  the 
doing  thereof  ye  can  do  no  good  works  at  all  according  to 
your  vocation,  which  can  please  God  ;  because  in  neglecting 
of  this,  ye  neglect  faith,  out  of  which  all  good  works  should 
spring.  So  should  all  your  good  works  follow  faith.  And 
this  principal  point  of  your  vocation  is  the  cause  that  St. 
Paul,  departing  from  Ephesus  to  Jerusalem,  called  before 
him  the  ministers  of  the  word  in  the  congregation,  certifying 
them,  that  he  would  not  return  again  in  bodily  presence ; 
and  therefore  he  left  to  them  this  legacy,  saying,  Attend 
and  take  heed  unto  yourselves,  and  to  the  whole  flock,  in 
the  which  the  Holy  Spirit  hath  put  you  as  bishops  to  guide 
and  rule  the  church  of  God,  the  which  he  hath  redeemed 
with  his  blood.  For  I  know,  after  my  departing,  there 
shall  enter  in  amongst  you  ravening  wolves,  which  shall 
not  spare  the  flock.  And  of  yourselves  there  shall  rise 
men,  speaking  wickedness,  that  they  may  lead  disciples  to 
follow  them.  Therefore,  be  diligent  and  vigilant,  keeping 
in  memory  that  by  the  space  of  three  years,  I  ceased  not, 
day  and  night,  with  tears  and  weeping,  warning  and  ad 
monishing  every  one  of  you,  &c. 

If  the  apostle  had  known  any  better  work  or  more  ex 
cellent,  to  be  left  in  memory  or  legacy  to  the  ministers  ot 
the  word,  he  would,  no  doubt,  have  expressed  the  same. 
And  even  so  St.  Peter,  1st  Pet.  v.  exhorts  you  to  feed  the 
flock  of  Christ  committed  to  your  charge ;  even  as  Christ 
said  to  him  thrice,  Feed  my  sheep  ;  so  saith  he  to  you,  Feed 
the  flock  committed  to  you,  every  one  within  his  bounds,  ac 
cording  to  your  vocation.  This  food  is  the  word  of  God,  and 
wo  be  to  you  who  do  not  the  same,  for  it  is  your  vocation.  For 
the  apostle  saith,  Wo  be  to  me  if  I  preach  not  the  gospel,  &c. 
1  Cor.  ix.  For  the  neglecting  of  this  good  work  undone,  ye 
shall  be  accused  before  God,  but  not  for  the  neglecting  of  the 
other  vain  superstitious  works  invented  by  man ;  but  rather 
ye  will  be  accused  for  the  doing  of  them.  And  it  will  be 
said  unto  you,  Wherefore  have  ye  left  the  command  of  God 
undone  for  your  statutes  and  traditions  ? 

Ye  should  teach  every  estate  of  man,  how  they  should 
behave  them  in  their  conversation ;  the  poor  to  the  rich, 
and  the  rich  to  the  poor ;  the  servant  to  the  master,  and 
the  master  to  his  servant.  And  give  yourselves  forth  ibi 

F3 


1 06  Balnaves. 

an  example  in  deed,  to  be  followed,  as  ye  are  taught  by  the 
apostle  ;  and  play  not  the  tyrant  or  the  lord  upon  the  in 
ferior  ministers  and  estates  of  the  church  ;  1  Tim.  vi.  Titus  i. 
but,  from  the  bottom  of  your  heart,  be  as  it  were  a  form  or 
rule  to  the  flock,  as  St.  Peter  teacheth  you  in  the  1st  Pet.  v. 
Labour  continually  in  your  vocation,  as  the  good  knights 
of  Christ,  being  ready,  if  need  require,  to  suffer  death  for 
the  flock ;  resisting  the  unfaithful,  and  eschewing  profane 
and  worldly  trifles,  as  ye  are  taught  by  the  apostle,  2  Tim.  il 
If  ye  will  attend  upon  these  works,  which  are  good,  taught 
and  commanded  you  to  do,  as  the  fruits  of  faith,  ye  should 
find  yourselves  so  well  occupied  in  the  scripture,  that  there 
shall  be  no  place  found  to  your  vain  superstitions  above 
written,  which  are  not  commanded  by  God  or  his  word. 
For  in  the  using  of  them,  ye  do  that  which  is  not  com- 
manded  you,  and  leave  that  undone  which  is  commanded. 
For  this  cause  God  suffereth  you  to  be  contemned  and  cast 
ofT,  Mai.  ii.  Because  ye  have  left  him,  he  hath  left  you,  and 
will  punish  you  after  the  same  manner  as  ye  have  sinned. 
For  the  contempt  of  God,  and  neglecting  of  his  word,  Eli  the 
chief  priest  was  de|x>sed,  and  all  his  posterity,  of  the  priest 
hood  ;  his  sons  killed  in  battle  ;  the  ark  of  God  put  in  the 
hands  of  his  enemies  ;  and  the  people  also  heavily  tor 
mented,  as  the  history  testifies.  The  holy  king  David,  for 
the  slaughter  of  Uriah,  arid  adultery  of  Bathsheba,  suffered 
much,  as  ye  may  read  the  2nd  book  of  Samuel,  the  xiii. 
xv.  xvi.  and  xviii.  chapters.  This  example  of  David  pertains 
as  well  to  you  as  to  princes,  and  to  all  estates  of  the  world, 
that  they  may  learn  not  to  sin.  And,  if  they  fall  in  sin, 
that  they  despair  not,  but  turn  to  repentance,  and  come 
unto  God,  whose  will  is  that  all  be  safe,  and  come  to  the 
knowledge  of  the  verity. 

CHAPTER  XXVII. 

The  office  of  the  fathers  to  the  sons  ;  householders  to  their 
families  ;  and  of  husbands  to  their  wives.  What  kind 
of  men  were  chosen  to  be  bishops  in  the  primitive  church. 

IF  thou  art  a  householder,  rule  and  guide  thy  family  and 
household ;  bring  up  thy  children  in  all  godliness  and 
honesty,  exercising  thyself  in  thy  occupation  faithfully  and 
truly,  without  deceit  or  fraud  to  thy  neighbour,  either  in 
word  or  deed.  Love  thy  wife,  even  as  Christ  hath  loved 
the  church,  for  thou  art  debt-bound  to  love  thy  wife,  even 


Confession  of  Faith.  107 

as  thine  own  body,  Eph.  v.  Col.  iii.  There  is  no  man 
which  hateth  or  detesteth  his  own  body,  but  nourisheth  and 
feedeth  the  same,  as  Christ  the  church.  For  we  are  mem 
bers  of  his  body,  of  his  flesh,  and  of  his  bones ;  for  that 
cause  man  shall  leave  father  and  mother,  and  cleave  unto 
his  wife,  and  they  shall  be  two  in  one  flesh,  1  Pet.  iii.  And, 
in  like  manner,  thou  woman,  be  subject  to  thy  husband,  as 
if  it  were  to  the  Lord  ;  for  the  man  is  thy  head,  even  as 
Christ  is  the  head  of  the  congregation.  And,  as  the  church 
is  subject  to  Christ,  even  so  be  thou  subject  to  thy  hus 
band,  in  all  lawful  things.  This  is  your  vocation,  in  the 
which  ye  should  walk,  according  to  the  commandment 
given  to  you  by  the  apostle,  Eph.  v.  and  Col.  iii.  in  these 
words,  Let  every  man  love  his  wife  as  himself,  and  let  the 
woman  fear  and  dread  the  husband :  this  is  the  com 
mandment  of  God. 

If  ye,  men  and  women,  would  take  care  upon  your  voca 
tion,  how  honourable  the  estate  of  the  same  is,  and  what  ye 
ought  to  dp  every  one  unto  another,  there  were  none  of  you 
who  would  commit  adultery,  nor  abstract  one  from  another 
that  mutual  love  which  ye  are  commanded  to  have  to 
gether,  Col.  iii.  1  Pet.  iii.  This  doing,  ye  exercise  the  good 
work  of  God.  Be  not  outrageous  nor  froward  upon 
the  woman,  but  teach  her  with  meekness  and  sweetness, 
forbearing  her  somewhat,  as  the  weakest  vessel.  And 
thou,  woman,  pretend  no  dominion  upon  thy  husband,  but 
obey  him  as  thy  lord,  taking  example  of  the  obedience  of 
that  noble  woman  Sarah.  If  ye  would  keep  this  order 
and  rule  in  your  own  vocation,  there  would  be  no  strife  be 
twixt  you,  but  all  godliness  and  love.  No  man  would 
contemn  or  disdain  his  wife,  nor  any  woman  her  husband; 
but  every  one  love  other,  as  their  own  body,  and  take  care 
one  for  another  in  all  things. 

Thou,  man,  shouldest  daily  and  hourly  exercise  thee  ac 
cording  to  thy  vocation ;  and  labour  diligently  for  sustentation 
of  thy  wife,  children,  and  family  ;  that  thou  mayest  minister 
unto  them  their  necessities  ;  for  if  a  man  take  no  thought  of 
his  own,  and  specially  of  his  household  and  family,  he  hath 
denied  the  faith,  and  is  worse  than  an  infidel,  1  Tim.  v. 
Suffer  not  thy  children  or  servants  to  be  idle,  but  see  ever 
that  they  are  employed  in  some  good  and  virtuous  occupa 
tion.  For  that  is  the  right  way  to  keep  them  from  vice  and 
-sin,  because  idleness  is  the  beginning  of  all  evil.  Teach 
them  the  law  of  God,  use  all  things  with  discretion,  and 
provoke  not  your  children  to  anger,  but  bring  them  up  in 


I  OS  Balnaves. 

good  teaching,  discipline,  and  correction,  and  in  the  erudU 
tion  of  the  Lord.  Give  unto  your  servants  that  which  is 
just  and  right :  what  ye  promise,  pay  them,  knowing  well 
that  ye  have  a  Lord  in  heaven,  Col.  iii.  iv.  Eph.  vi. 

And  thou,  woman,  exercise  thee  in  nourishing  and  up 
bringing  of  thy  children  ;  in  ruling  all  things  within  thy 
house,  as  thou  hast  commandment  of  thy  husband,  take 
care  upon  his  direction,  as  thy  head,  and  transgress  not  his 
commandment,  for  that  is  the  will  of  God.  I  mean  not  of 
evil,  but  of  all  goodness ;  because  I  speak  of  the  fruits  of 
faith,  and  works  of  righteousness.  Ye  are  all  bound  to  do 
the  works  which  God  hath  commanded  you  to  do,  in  his 
holy  scripture,  of  mercy,  love,  and  charity,  by  reason  of 
your  vocation  in  the  Christian  religion ;  and  these  other 
works  in  your  special  vocation.  In  doing  which,  think 
that  ye  do  the  good  work  of  God,  and  please  him,  if  ye 
work  them  in  faith,  albeit  hypocrites  commend  not  the  same. 
Being  occupied  on  this  manner  daily,  there  shall  be  noplace 
to  vice,  for  your  mind  is  occupied  upon  other  business. 
.  It  is  but  idleness  to  you,  to  pass  in  pilgrimage  to  this  or 
that  saint,  to  sit  the  half  of  the  day  in  the  church,  babbling 
upon  a  pair  of  beads,  speaking  to  stocks  or  stones,  the 
thing  which  neither  thou  nor  they  know  ;  and  neglecting  the 
good  work  of  God,  the  which  thou  art  bound  to  do.  If 
thou  wilt  pray  right,  learn  the  Lord's  prayer  in  the  tongue 
thou  understandest ;  thy  creed,  that  is,  the  articles  of  thy 
belief;  the  ten  commandments  of  God.  And  daily  at  thy 
rising  and  downlying  at  night,  have  some  space  to  thy  con 
templation  thereinto,  and  teach  thy  household  the  same 
manner.  And  occupy  the  rest,  as  is  before  said,  according 
to  thy  vocation,  not  exceeding  the  bounds  thereof,  nor 
seeking  any  other  works  but  those  which  are  commanded 
in  the  holy  scriptures,  and  are  necessary  to  be  done ;  as  is 
written  to  Titus.  Let  the  faithful  which  are  of  our  num 
ber  be  ever  ready,  and  learn  to  do  good  works  to  all  neces 
sary  uses,  that  they  be  not  unfruitful,  Tit.  iii.  For  the  faithful 
can  never  be  idle,  because  unfeigned  raith  worketh  ever  by 
charity.  But  they  which  know  not  their  own  vocation, 
can  never  be  faithful,  Rom.  xiv.  Therefore  they  can  never 
work  good  works,  but  all  is  evil,  whatsoever  thing  they  do, 
or  work  without  faith  ;  because  all  which  is  not  of  faith  is 
sin.  Therefore,  if  thou  wilt  work  well,  be  faithful,  and  look 
ever  to  thy  vocation ;  and  thou  shall  find  thy  conscience 
teaching  thee  both  to  do  good,  and  eschew  evil,  at  all  times. 

Ye  should  be  pure  and  clean  in  your  conversation,  for 


Confession  of  Faith.  109 

good  example  giving  to  your  children  and  family.  Fc  r  as 
they  see  you  do,  so  shall  they  learn  ;  and  are  ever  rather 
inclined  to  do  evil  than  good,  by  reason  of  this  corrupted 
nature  of  man.  Therefore,  teach  them  to  love  and  fear 
God,  to  know  his  law,  being  ever  yourselves  an  example 
to  them,  and,  as  it  were,  a  mirror  to  look  into,  in  all  godly 
life  and  conversation.  For  if  they  behold  you  living  to 
gether  in  great  love  and  charity,  chastity  and  temperance  ; 
being  merciful  to  the  poor ;  supporting  the  indigent  after 
the  quantity  of  your  riches ;  at  love  and  charity  with  your 
neighbour  ;  ever  speaking  good  of  all  creatures,  detracting 
none,  they  shall  follow  the  same  doings  ;  by  the  which  ye 
shall  be  called  the  faithful  fellowship  of  Jesus  Christ,  and 
true  subjects  of  his  realm.  Your  vocation  is  good  and  holy, 
and  it  becometh  you  to  know  the  scriptures  ;  for  in  the  pri 
mitive  church,  the  bishops  were  chosen  commonly  forth  of 
your  number.  A  godly  and  honest  householder,  who  lived 
in  chaste  matrimony,  ruled  and  guided  his  household  well, 
brought  up  his  children  in  subjection  and  reverence,  in  all 
manner  of  godly  teachings.  He,  having  this  outward 
witnessing,  is  commanded  by  the  apostle  to  be  chosen  to 
the  office  of  a  bishop,  1  Tim.  iii.  When  this  order  was 
kept  in  the  church  of  Christ,  the  word  of  God  flourished. 

Therefore,  wo  be  to  you  which  say,  that  laics,  or  secular 
men  and  householders,  should  not  know  the  scriptures, 
read  them,  or  teach  their  household  the  same.  Ye  impugn 
the  Holy  Spirit,  and  dishonour  the  old  fathers  of  the 
church,  who  taught  the  contrary  ;  as  by  example  of  Chry- 
sostorn  before  rehearsed.  It  is  even  alike  to  you  to  say 
that  temporal  or  secular  men  should  not  hear  the  word  of 
God,  read,  and  teach  their  families  the  same,  as  to  say 
they  have  not  a  soul ;  and  if  ye  will  abstract  the  food, 
without  which  the  soul  must  perish,  ye  shall  make  man  as 
a  brutish  beast,  Deut.  viii.  Matt.  iv.  And,  if  ye  will  admit 
them  to  hear  the  word,  ye  should  admit  them  to  read  the 
same,  and  talk  thereupon  ;  for  what  availeth  the  hearing, 
if  a  man  should  not  conceive,  and  keep  in  memory  that 
which  he  heareth,  and  live  thereafter.  For  Christ  saith, 
Blessed  are  they  which  hear  the  word  of  God,  and  keep 
the  same.  The  oft  reading  of  the  word,  and  communica 
tion  thereof,  keepeth  the  same  ever  recent  in  memory  ;  and 
digesteth  in  thy  heart,  by  continual  meditation,  some  comfort 
and  consolation  ;  and  abstracteth  thee  from  vice  and  sin, 
?eadeth  and  convoyeth  thee  to  all  godly  living.  Therefore 


110  Balnaves. 

David  calleth  that  man  blessed,  which  delighteth  in  the  law 
of  God,  and  hath  his  meditation  therein  day  and  night. 

Wo,  wo,  he  unto  you  therefore,  who  would  abstract 
this  blessing  from  any  man  or  woman,  the  which  God  pro- 
nounceth  with  his  mouth.  These  doings  of  yours  bear  wit 
ness  of  you,  that  ye  are  not  the  ministers  of  the  word  of 
God,  or  true  successors  of  the  apostles  ;  but  false  teachers, 
subverters  of  the  word,  and  very  antichrist.  Wherefore,  I 
exhort  you  who  are  the  faithful,  whatsoever  estate  or  vo 
cation  ye  be  called  to,  that  ye  both  gladly  hear  the  word  of 
God,  read  it,  teach  your  children,  family,  and  subjects  the 
same ;  and  conform  your  life  thereto,  ever  working  the 
deeds  of  charity  and  mercy  in  all  godliness,  according  to 
your  vocation ;  and  give  no  credit  to  them  which  teach  you 
the  contrary,  for  they  are  false  teachers  and  members  of  the 
devil,  who  withdraw  you  from  that  which  is  your  salvation. 

CHAFfER  XXVIII. 

The  duty  of  the  master  vnto  the  servant,  and  the  contrary. 
Of  the  subject  to  the  prince.  Of  the  son  to  the  father. 
The  honour  which  the  sons  ought  to  give  the  parents.  The 
devilish  doctrine  of  pestilent  papistical  priests,  in  the  con 
trary  thereof. 

IF  thou  art  a  subject,  servant,  son,  or  daughter,  be 
obedient  to  thy  superior :  first  unto  thy  prince,  as  the  su 
preme  power,  and  to  every  one  having  power  from  him, 
for  they  are  the  ministers  of  God,  whom  thou  shouldest 
obey  and  not  resist,  ordained  by  God  to  the  revenge  of 
evil  doers,  and  loving  of  the  good  doers  ;  which  is  the  will 
of  God,  as  ye  are  taught,  Rom.  xiii.  and  1  Pet.  ii.  Your 
duty  is,  to  honour  all  men,  love  brotherly  fellowship,  fear 
God,  and  honour  the  king ;  to  be  obedient  to  him,  not 
only  for  fear  and  dread  of  his  ire,  but  also  for  hurting  of 
your  conscience,  because  it  is  the  will  of  God,  in  all  things 
not  repugning  to  his  command.  Give  to  thy  prince  and 
superior  his  duty ;  or  whatever  he  chargeth  thee  with  con 
cerning  temporal  riches,  inquire  not  the  cause,  for  that 
pertaineth  not  to  thy  vocation.  He  is  thy  head,  whom 
thou  shouldest  obey  ;  transgress  not  his  laws.  Be  not  a 
revenger  of  thine  own  cause,  for  that  is  as  much  as  to 
usurp  his  office.  So  thou  walkest  not  aright  in  thy  voca 
tion.  Look  not  to  his  faults  or  vices,  but  to  thy  own  ;  dis 
obey  him  not ;  howbeit  he  be  evil,  aud  doeth  thee  wrong 
which  becometh  him  not  of  his  office,  grudge  not  thereat, 


Confession  of  Faith.  Ill 

but  pray  for  him,  and  commit  thy  cause  to  God.  Be  not  a 
perturber  of  the  commonweal,  but  live  with  thy  neighbour 
at  rest  and  quietness,  every  one  supporting  others,  as 
members  of  one  body ;  forgiving  gladly  and  freely  one 
another,  if  there  be  any  complaint  amongst  you,  even  as 
the  Lord  hath  forgiven  you.  Be  sweet,  meek,  benign, 
humble,  and  patient  one  with  another,  as  becometh  the 
saints  and  well  beloved  of  God,  having  compassion  one 
of  another.  Above  all  these  have  love  and  charity,  which 
is  the  bond  of  perfection.  For  charity  coupleth  together 
many  members  in  one  body.  This  are  ye  taught  by  the 
apostle,  Col.  iii.  and  in  other  places  before  rehearsed. 

Here  ye  find  abundance  of  works  commanded  you  by 
God  to  do,  and  ye  need  to  seek  no  others.  There  is  none 
which  can  work  these  good  works  but  the  faithful ;  from 
doing  of  which,  the  faithful  and  justified  man  cannot  cease  ; 
but  ever  worketh  as  he  findeth  occasion,  according  to  his 
vocation :  he  looketh  ever  to  his  own  faults  and  sins,  and 
not  to  his  neighbours.  But  if  he  perceive  any  fault  or 
vice  in  his  neighbour,  he  laments  the  same,  and  considers 
greater  vices  to  be  in  himself;  and  therefore  he  hath  com 
passion  of  his  neighbour,  and  neither  blasphemes,  back 
bites,  nor  dishonours  him  ;  but  counsels  and  comforts  him, 
as  his  own  body,  of  brotherly  love  and  affection. 

Ye  children,  obey  your  parents  with  great  humility ; 
love,  fear,  and  honour  them  ;  for  that  is  the  command  of 
God,  and  the  first  which  hath  promise,  as  concerning  thy 
neighbour,  that  it  may  be  well  to  thee,  and  that  thou  live 
long  upon  earth.  This  obedience  and  honour  consists  not 
in  words  only,  nor  in  salutations,  but  also  in  ministering  all 
things  necessary  unto  them ;  remembering,  as  they  ministered 
unto  you  in  your  tender,  feeble,  and  poor  youth,  even  so  do 
ye  to  them  in  their  tender,  impotent,  and  poor  age.  Neg 
lecting  this  good  work  undone,  ye  can  do  no  good  work  that 
can  please  God.  There  is  no  colour  of  godliness  which  may 
excuse  you  from  this  good  work.  Howbeit  your  wicked  and 
ungodly  pastors  have  taught  you  to  found  a  soul  mass  with 
your  substance,  and  to  suffer  father  and  mother  to  beg  their 
bread.  This  is  a  devilish  doctrine,  to  convert  the  good 
work  of  God  into  idolatry.  The  scribes  and  pharisees,  their 
forefathers,  taught  the  same,  as  testify  the  words  of  Christ. 

Ye  servants,  obey  your  carnal  lords  and  masters,  with 
fear  and  trembling,  with  simpleness  of  heart,  as  it  were 
unto  Christ ;  not  in  eyeservice,  as  it  were  to  please  men, 
but  as  servants  of  Christ ;  doing  the  will  of  God,  not  only 


112  Balnaves. 

to  them  which  are  good,  and  well  instructed  in  manners, 
but  also  to  th«.  wicked  and  evil.  Whatever  ye  do,  work  the 
same  with  your  heart,  as  it  were  to  the  Lord,  and  not  to 
man,  knowing  surely  ye  shall  receive  from  the  Lord  the 
reward  of  the  heritage ;  therefore,  serve  the  Lord  Jesus 
Christ.  Be  not  flatterers  nor  liars,  backbiters  nor  detrac- 
ters  ;  serve  not  your  masters  only  in  their  presence,  but  also 
in  their  absence,  without  deceit  or  dissimulation.  Take 
thought  of  the  things  given  you  in  charge,  and  obey  their 
will,  even  as  to  God,  who  looketh  upon  your  inward  minds. 
Pretend  not  to  be  equal  with  your  lord  or  master,  because 
ye  are  both  of  one  Christian  religion,  but  serve  him  the  better. 
Have  love  and  charity  with  your  equal  fellow  servants, 
all  as  members  of  one  body,  exercising  you  in  all  good 
works,  according  to  your  vocation  in  the  Christian  religion. 
Now  ye  see  that  we  which  profess  the  true  faith  of  Jesus 
Christ,  and  ascribe  the  justification  of  man  before  God, 
only  to  faith,  without  any  works,  merits,  or  deservings  on 
our  part,  are  not  the  destroyers  of  good  works,  but  the 
maintainers,  defenders,  and  forthsetters  of  the  same,  as  the 
fruits  of  faith ;  as  I  have  before  at  length  showed. 

Therefore,  I  exhort  you  which  blaspheme  us,  saying,  we 
would  destroy  all  good  works,  because  we  affirm  with  the 
scriptures  of  God,  faith  only  to  justify  before  God,  to  re- 
mord*  your  conscience ;  and  read  the  scriptures  with  an 
humble  heart  and  spirit,  which  shall  teach  you  the  right 
way,  by  the  grace  of  the  Holy  Spirit,  who  will  lead  you  in 
all  verity.  And  then  I  doubt  not  but  ye  shall  agree  with 
us,  and  contemn  and  despise  the  vain  superstitious  works, 
not  commanded  in  the  scripture,  but  invented  of  man's  vain 
conceit,  as  we  do  ;  and  altogether,  as  it  becometh  the  faith 
ful  members  of  Jesus  Christ,  work  the  works  of  God, 
which  are  commanded  us  in  his  holy  scriptures ;  every  one 
according  to  his  vocation,  proceeding  of  love,  forth  of  a  clean 
and  pure  heart,  of  a  good  conscience,  and  of  faith  un 
feigned,  which  worketh  by  charity,  to  the  profit  of  thy 
neighbour,  and  glory  of  God.  To  whom  be  all  praise, 
honour,  and  glory,  for  ever  and  ever.  Amen. 

TO  THE  READER. 

IF  it  please  thee,  good  reader,  of  these  pleasant  flowers, 
amongst  the  which  thou  hast  walked  at  large,  again  to  take 
a  taste  or  smelling ;  thou  shalt  read  these  short  abbrevia 
tions  subsequent.     Exhorting  thee,  that  where  any  obscu- 
*  To  excite  to  remorse. 


Summary  of  Confession  of  Faith.  113 

rily  appears,  thou  make  recourse  unto  the  preceding  places, 
where  every  thing  is  manifestly  expressed.  Thou  shalt  do 
well,  if  earnestly  thou  shalt  pray  that  Lord  only,  to  whom 
the  harvest  pertaineth,  that  it  would  please  him  to  send  true 
workmen  thereto ;  to  the  manifestation  of  his  own  glory 
before  his  congregation,  by  Jesus  Christ ;  whose  omnipo 
tent  Spirit  satiate  the  hearts  of  them  which  thirst  after  righ 
teousness.  Amen. 


A  BRIEF  SUMMARY  OF  THIS  BOOK. 

Ch.  I. — Our  whole  study  should  be  to  adhere  unto  God ;  running  to 
him  in  the  time  of  tribulation,  as  doth  the  wild  hart  in  the  burning 
heat  to  the  cold  river,  with  sure  hope  of  deliverance  by  him  alone ;  not 
inquiring  his  name,  that  is,  the  manner  how  he  shall  deliver  us. 

Ch.  II. — By  faith  have  we  knowledge  of  God,  whom  we  should  seek 
in  his  scriptures,  and  receive  him,  as  he  is  offered  to  us  thereinto  ;  that 
is,  a  Defender,  Protector,  Refuge,  and  Father,  inquiring  no  further 
speculation  of  him.  For  to  Philip,  desiring  to  see  the  Father,  Christ 
answered,  Whoso  hath  seen  me,  hath  seen  the  Father.  Meaning  that 
the  love,  goodness,  and  mercy,  which  God  the  Father  beareth  unto 
mankind,  he  had  expressed  in  doctrine  and  works ;  and  also  should 
show  a  most  singular  token  of  love,  giving  his  own  life  for  his  enemies. 
And  therefore  would  all  men  come  to  him,  to  whom  the  Father  hath 
given  all  power. 

Ch.  III. — Tribulations  are  profitable  to  the  faithful,  for  thereby  the 
strength  of  the  flesh  somewhat  is  dantoned,*  and  ceases  to  rebel  against 
the  spirit ;  and  beginneth  to  seek  God,  who  is  a  peculiar  Father  to  the 
faithful,  delivering  them  from  all  tribulations,  not  for  their  worthiness, 
but  for  his  own  mercy.  Worldly  tribulations  are  the  signs  and  tokens 
of  God's  love ;  albeit  the  wicked  and  unfaithful  judge  otherwise,  who  in 
time  of  tribulation  run  from  God,  seeking  help  of  man,  which  is  but  vain, 
whereof  they,  being  frustrate  and  deceived,  fall  into  desperation. 

Ch.  IV. — The  faithful  thank  God  in  tribulation ;  and,  albeit  our 
wicked  nature  teacheth  us  to  fly  from  God,  as  did  our  first  parent  Adam, 
alter  his  transgression ;  yet  faith  in  Jesus  Christ  leadeth  us  to  the 
throne  of  our  Father's  grace,  where  we  find  goodness,  mercy,  and  jus 
tice,  given  to  us  freely  by  Jesus  Christ,  as  they  were  given  to  Adam  ; 
who,  albeit  he  fled  from  God,  yet  He,  moved  of  love  toward  his  own 
handiwork,  followed  him.  And  albeit  Adam,  at  the  voice  of  God,  re 
pented  not,  but  obstinately  excused  his  sin,  yet  God  made  to  him  the 
promise  of  salvation,  before  he  pronounced  his  wrath  against  sin,  which 
of  his  righteous  judgment  he  must  punish.  And  so  Adam  wrought 
nothing  which  might  move  God  to  make  this  promise,  more  than  he 
wrought  that  of  dust  and  clay,  he  should  be  made  a  living  creature,  to 
the  image  and  similitude  of  God.  And  to  Abraham,  being  an  idolater, 
was  the  promise  made,  that  he  should  be  the  father  of  many  nations, 
which  he  merited  not,  to  which  promise  Abraham  giving  credit,  was 
reckoned  just.  By  the  which  it  is  plain  that  the  mercy  of  God,  and  not 
our  works,  is  the  cause  that  he  calleth  us  by  his  word,  whereto  we  giving 
credit  are  reckoned  just,  all  our  deservings  or  merits  being  excluded. 

Ch.  V. — Adam,  expelled  forth  of  paradise,  had  no  consolation,  except 
in  the  blessed  Seed  promised  ;  by  whom  he  believed  himself  to  stand 
*  Weakened,  damped. 


114  Dalnaves. 

in  God's  favour ;  for  all  bodily  consolation  which  he  had  of  his  two 
sons,  was  turned  into  dolour  when  Cain  killed  Abel.  In  which  dolour 
Adam  many  years  remained,  till  God,  having  compassion  upon  him, 
gave  him  another  son  named  Seth,  of  whom  descended  the  blessed 
Seed.  For  this  son,  Adam  gave  thanks  unto  God,  taking  all  afflictions 
in  patience,  knowing  himself  worthy  of  greater  punishment.  By  whose 
example,  we  should  patiently,  with  thanksgiving  unto  God,  suffer  all 
tribulation.  For  none  descending  of  Adam  by  natural  propagation, 
are  j aster  than  he  was  after  his  fall,  who  all  his  life  suffered  trouble, 
having  no  comfort,  but  that  he  should  overcome  all  worldly  calamity, 
yea,  and  also  the  sleights  of  Satan,  which  had  deceived  him,  by  the 
blessed  Seed  promised.  And  this  same  should  be  our  comfort  in  all 
tribulations. 

Ch.  VI. — By  bodily  afflictions  our  faith  is  tried,  as  gold  by  the  fire. 
They  are  also  a  communion  with  the  sufferings  of  Jesus  Christ.  And, 
therefore,  in  them  have  we  matter  and  cause  to  rejoice,  considering  >ve 
suffer  without  cause,  committed  against  man.  Notwithstanding,  the 
wicked  persecute  the  faithful  in  all  ages,  as  if  they  had  been  mischiev 
ous  or  evil  doers  ;  as  may  be  seen  in  the  peisecution  of  the  prophets, 
apostles,  and  of  Jesus  Christ  himself.  The  cause  hereof  is  the  neg 
lecting  of  God's  word,  and  taking  from  faith  her  due  office,  whereof 
riseth  all  dishonouring  of  God ;  for  none  may  or  can  honour  God, 
except  the  justified  man.  And  albeit  in  divers  men  there  are  divers 
opinions  of  justification,  yet  they  alone,  in  whom  the  Holy  Spirit 
worketh  true  faith,  which  never  wanteth  good  works,  are  just  before 
God.  The  substance  of  justification  is,  to  cleave  fast  unto  God,  by 
Jesus  Christ,  and  not  by  ourselves,  nor  yet  by  our  works.  And  this 
article  of  justification  should  be  holden  in  recent  memory,  because  with 
out  the  knowledge  thereof,  no  works  are  pleasant  before  God. 

Ch.  VII.— As  by  persuasion  of  Satan,  Adam  and  Eve,  seeking  wis 
dom  against  God's  commandment,  were  deceived,  and  fell  in  extreme 
misery;  so  they,  seeking  justification  otherwise  than  the  scriptures 
teach,  remain  under  the  wrath  of  God.  For  faith  alone  reconcileth  man 
to  God,  which  the  law,  whose  office  is  only  to  utter  sin,  and  trouble  th« 
conscience,  as  it  did  to  Adam  after  his  transgression,  may  not  do. 
Therefore,  whoso  desireth  to  resist  Satan,  let  him  cleave  to  faith,  for  it 
is  the  only  shield  which  his  darts  may  not  pierce. 

Ch.  VIII. — Cain,  a  wicked  hypocrite,  killed  his  brother  Abel,  for  no 
other  cause  but  that  his  brother's  sacrifice  pleased  God  because  it  was 
offered  in  faith.  And  the  posterity  of  Cain  pursued  perpetually  those 
who  depended  upon  the  blessed  Seed.  While  God  was  compelled  to 
drown  the  whole  world,  eight  persons  being  reserved,  amongst  whom 
yet  was  kept  the  seed  of  Satan  in  the  third  son  of  Noah,  Ham.  From 
the  days  of  Noah  to  Abraham,  this  article  of  justification  altogether 
was  obscured,  idolatry  spreading  over  all.  The  cause  thereof  was,  they 
followed  the  external  works  of  the  holy  fathers  in  sacrifice,  but  had  no 
respect  to  faith,  without  which  all  sacrifices  are  idolatry. 

Ch.  IX. — God,  of  his  mercy,  providing  that  his  church  should  not 
perish  altogether,  renewed  to  Abraham  the  promise  of  the  blessed  Seed, 
made  to  Adam ;  whereto  Abraham  giving  credit,  is,  without  his  works, 
reckoned  just.  But  shortly  after,  Satan  began  newly  to  pursue  the 
just  by  his  members,  stirring  up  Ishmael  against  Isaac,  Esau  against 
Jacob.  But  the  just,  at  the  end,  shall  prevail,  as  Jesus  Christ  hath 
done,  whose  brethren  we  are,  by  reason  that  he  is  very  man  of  the  seed 
of  Adam ;  and  also  because  in  him  we  are  adopted  and  made  the  sona 


Summary  of  Confession  of  Faith.  115 

of  God.  The  fleshly  man  is  ever  deceived,  judging  the  wicked  to  be 
the  chosen,  as  Abraham  believed  Ishmael,  and  Isaac  believed  Esau,  to 
have  been  their  heirs.  But  faith  judged  righteously,  which  caused 
Rebekah  to  labour  with  diligence,  that  Jacob  the  youngest  son  should 
be  blessed  by  his  father. 

Ch.  X. — The  Jews,  having  a  carnal  opinion  of  the  promised  Seed, 
that  their  Messias  should  rule  temporally  as  David  did,  refused  Jesus 
Christ,  appearing  simple  and  poor.  But  the  cause  which  moved  Satan 
to  stir  up  his  members  against  Christ  was,  that  he  plainly  taught,  that 
by  faith,  without  all  works,  man  is  reckoned  just.  For  the  wicked, 
thinking  to  make  their  foolish  works  a  part  of  their  justification,  may 
never  suffer  them  to  be  condemned.  And  the  true  preacher  can  never 
but  exclude  them  from  the  justification  of  man  ;  as  did  the  prophets, 
Jesus  Christ  himself,  and  his  apostles,  for  which  they  suffered  death  ; 
leaving  to  us  a  sure  testimony  for  confirmation  of  this  article,  which 
after  Christ's  death  was  plainly  preached. 

Ch.  XI. —  Satan,  perceiving  that  his  crafts,  wherewith  he  deceived 
mankind,  were  discovered,  and  his  head  trodden  down  by  the  death  of 
Christ,  clad  himself  in  a  new  arrayment ;  and,  finding  those  idle 
who  should  have  truly  preached,  persuaded  man  to  invent  new  works, 
by  which  they  should  seek  justification,  neglecting  true  faith.  Which 
pestilent  works  have  so  abolished  the  effect  of  perfect  faith,  that  they 
which  are  called  bishops  understand  nothing  thereof,  but  pursue  all 
those  who  truly  preach  or  defend  the  same ;  by  which  they  show 
themselves  to  be  the  church  malignant.  For  the  chosen  never  pursue, 
but  ever  are  pursued. 

Ch.  XII. — Justice,  in  general,  is  an  outward  obedience  or  honesty, 
which  a  man  may  perform  of  his  own  power  :  and  is  divided  in  the 
justice  of  man,  that  is,  which  cometh  of  the  law  which  man  maketh  ; 
and  in  the  justice  of  the  law  of  God.  The  justice  of  man  is  divided 
into  politic  and  ceremonial.  Politic  justice  is,  an  obedience  which  the 
inferior  estates  give  to  their  superior ;  which  should  be  kept,  because 
it  is  the  command  of  God  that  princes  be  obeyed.  Ceremonial  justice 
is,  observing  of  statutes  and  traditions  commanded  by  the  bishops  of 
Rome,  councils,  or  schoolmasters ;  which  are  to  be  kept,  so  that  they 
repugn  not  to  the  law  of  God,  nor  yet  that  by  them  men  seek  remission 
of  sins.  The  justice  of  the  law  of  God  is,  to  fulfil  the  same  as  it  re- 
quireth ;  that  is,  to  love,  fear,  serve,  and  honour  God,  with  all  thy 
heart,  and  strength  thereof.  Which  because  no  creature  in  earth 
doeth,  there  is  no  man  justified  by  the  works  of  the  law  ;  for  in  all 
men,  Jesus  Christ  excepted,  is  found  sin  ;  as  the  examples  of  Abraham, 
Moses,  Noah,  and  other  most  holy  fathers  prove,  in  all  of  whom  sin 
was  found.  For,  by  the  transgression  of  Adam,  all  his  posterity  became 
rebels  to  the  law,  and  are  compelled  to  pray  with  David,  Enter  not  into 
judgment  with  thy  servant,  O  Lord  ;  for  in  thy  sight  no  livi:;g  creature 
shall  be  found  just. 

Ch.  XIII. — Seeing  then' our  forefathers  were  not  just  by  the  law,  nor 
works  thereof,  of  necessity  must  we  seek  the  justice  of  another,  that 
is,  of  Jesus  Christ,  which  the  law  may  not  accuse.  In  whom  if  we  be 
lieve,  we  are  received  into  the  favour  of  God,  accepted  as  just  without 
our  merits  or  deserving.  But  here  object  the  wicked  (as  their  use  is 
when  anything  transcends  their  capacity  in  understanding)  these  ques 
tions.  First.  Wherefore  gave  God  the  law,  if  man  may  not  fulfil  the 
same  ?  Second.  Wherefore  should  we  work  good  works,  seeing  by  them 
we  are  uot  made  just  ?  Third.  Whereby  were  the  fathers  made  just  ? 


116  Ha  t naves. 

Ch.  XIV. — For  understanding  of  the  first  question — Man  should 
learn  to  know  God  as  he  is  declared  in  the  scriptures ;  That  is,  to 
know  him  Creator  and  Maker  of  all ;  who  also  made  all  his  creatures, 
in  their  first  creation,  good  and  peii'ect;  who  not  only  gave  a  law  to 
man,  but  also  to  the  rest  of  his  creatures ;  as  to  beasts,  sun,  moon,  sea, 
and  elements ;  that  thereby  he  might  be  glorified  and  known  to  be 
Lord.  And  so  to  man  he  gave  a  law  to  the  effect  he  should  know  his 
Maker  and  obey  him  ;  which  law  when  Adam  transgressed,  he  lost  his 
perfection  and  righteousness.  And  so  the  cause  why  man  may  not 
fulfil  the  law  is,  that  the  law  remaineth  in  its  own  perfection,  in  which 
it  was  first  created  by  God.  But  man,  by  his  disobedience  and  foolish 
ness  fell  from  his  perfection ;  and  therefore  he  should  accuse  himself 
and  not  God,  that  he  may  not  fulfil  the  law  which  is  perfect. 

Ch.  XV. — In  Adam,  after  his  transgression,  remained  a  little  of  that 
knowledge  and  power,  with  which  he  was  endued  by  God,  and  from  him 
it  descended  in  his  posterity ;  whereby  man  may  work  the  outward 
works  of  the  law ;  but  the  whole  obedience  thereto  no  man  giveth. 
For  these  words  prove  all  men  (Jesus  Christ  excepted)  to  be  sinners 
by  the  law.  Of  the  deeds  of  the  law  shall  no  flesh  be  justified  before 
God.  Which  words  sophists  would  abolish,  saying,  Paul  speaketh  of 
the  ceremonial  law,  and  not  of  the  moral  or  law  of  nature.  But  the 
plain  words  of  Paul  prove  them  to  be  liars.  He  saith,  The  law  speaketh 
to  all  which  are  under  the  law.  And  all  men  are  under  the  moral  law ; 
and  therefore  Paul  speaketh  of  the  moral  law,  which  condemneth  all 
men,  Jesus  Christ  excepted. 

Ch.  XVI. — The  justice  which  is  acceptable  before  God  hath  diven 
names.  First,  it  is  called  the  justice  of  God,  because  it  proceedeth 
only  of  the  mercy  of  God.  Secondly,  it  is  called  the  justice  of  faith, 
because  faith  is  the  instrument  whereby  we  apprehend  the  mercy  of 
God.  And  last,  it  is  called  justice,  because  by  faith  in  Christ,  it  is 
given  us  freely  without  our  deservings ;  but  even  as  the  dry  earth  re- 
ceiveth  the  rain  without  all  deservings  of  the  self,  so  receive  we  the 
justice  which  is  of  value  before  God,  without  all  our  works.  But  yet  we 
must  suffer  God  to  work  in  us.  And  this  justice  is  plainly  revealed  in 
the  gospel,  from  faith  to  faith,  that  is,  we  should  continue  in  this  faith 
all  our  life.  For  the  just  live  by  faith,  ever  trusting  to  obtain  that 
which  is  promised,  which  is  eternal  life,  promised  to  us  by  Jesus  Christ 
Ch.  XVII.— The  faith  of  the  fathers,  before  Christ's  coming  in  the 
flesh,  and  ours  in  the  New  Testament,  was  and  is  one  thing.  For  they 
believed  themselves  to  stand  in  the  favour  of  God,  by  reason  of  that 
promised  Seed  which  was  to  come,  who  we  believe  is  come  already,  aud 
hath  fulfilled  all  which  was  spoken  of  him  in  the  law  and  the  prophets. 
By  this  faith  were  the  fathers  made  safe,  without  all  their  works,  as 
Peter  testifies.  And  where  our  adversaries  ask,  What  availed  works  ? 
we  answer,  that  works  are  an  outward  testimony  to  faith,  by  which 
only  man  is  first  made  just,  and  thereafter  his  works  please  God,  be 
cause  the  person  is  acceptable.  And  so,  no  godly  man  forbiddeth  good 
works ;  but  of  necessity  must  they  be  excluded  from  the  justification  of 
man ;  for  Paul  saith,  If  justice  be  of  the  law,  Christ's  death  is  in  vain. 
For  albeit  justice  sometimes  is  ascribed  to  man,  that  is  not  because  it 
proceedeth  of  man,  but  because  it  is  given  to  man  freely  by  God.  Like 
as  our  faith  is  called  the  faith  of  Jesus  Christ,  because  by  him  we  are 
reputed  just ;  for  he  is  made  to  us  from  God.  wisdom,  justice,  holiness, 
and  redemption.  And  so  all  the  scripture  testifieth  us  to  be  made  just, 
freely,  by  the  mercy  of  God,  that  all  glory  may  be  given  to  him.  Aud 


Summary  of  Confession  of  Faith.  117 

therefore,  whoever  make  works  a  part  of  their  own  justification,  spoil 
God  of  his  glory. 

Ch.  XVIII. — God  loveth  us  because  we  are  his  own  handiwork, 
created  unto  good  works  in  Christ  Jesus ;  in  whom  we  remain  as 
branches  in  the  vine  root,  bringing  forth  good  fruits,  not  of  our  own 
strength,  but  of  the  power  of  the  Spirit  of  Jesus  Christ,  remaining  in 
us  by  true  faith ;  which  works  the  law  may  not  condemn,  because  they 
are  the  works  of  Jesus  Christ,  and  not  ours.  And  so  the  glory  of  works 
is  excluded  by  the  law  of  faith.  For  in  our  justification,  we  only  re 
ceive,  as  did  our  father  Abraham,  (whose  sons  we  are  by  faith,)  who 
was  reckoned  just  before  he  wrought  any  good  works.  The  verity  of 
the  scripture  proveth  that  the  heritage  cometh  not  by  the  'law :  for  by 
the  law  Ishmael  and  Esau,  the  eldest  sons,  should  have  succeeded  to 
the  heritage,  and  not  Isaac  and  Jacob,  who  were  younger.  And  so,  by 
the  promise  cometh  the  heritage,  and  not  by  the  law ;  for  the  law  ever 
accuseth,  and  craveth  more  of  us  than  we  are  able  to  pay.  And  there 
fore,  damnation  abideth  us,  without  we  apprehend  Jesus  Christ,  who 
\/ayeth  for  us  that  which  the  law  requireth.  For  he  alone  taketh  away 
the  sins  of  the  world.  He  calleth  all  to  himself,  and  sendeth  none  to 
the  law  to  seek  justification  ;  and  therefore,  whoso  seek  any  part  thereof 
by  their  works,  spoil  Christ  of  his  office. 

Ch.  XIX. — As  the  good  tree  beareth  good  fruits,  so  the  just  man 
worketh  good  works ;  but  neither  does  the  fruit  make  the  tree  good, 
nor  yet  the  works  the  man  just.  For  as  the  tree  is  before  the  fruit,  so 
the  man  is  just  before  the  work  is  good.  We  should  work  good  works, 
because,  we,  being  sometime  the  sous  of  God's  wrath,  and  subjects  to 
Satan,  are  bought  by  the  blood  of  Jesus  Christ  to  serve  in  his  kingdom. 
In  the  which  rule,  are  faith,  hope,  and  charity,  ever  working  righteous 
ness  unto  life.  By  the  contrary,  in  the  kingdom  of  the  devil  rule  in 
credulity,  despair,  and  envy,  ever  working  unrighteousness.  And  so  we 
owe  obedience  to  him,  whose  servants  we  are.  There  are  divers  princes, 
realms,  subjects,  and  rewards,  no  man  can  serve  both,  and  of  both  the 
rewards  no  man  shall  be  participant.  But  whoso  serveth  sin,  receiveth 
eternal  death  for  his  reward ;  and  whoso  serveth  righteousness,  receiveth 
life  everlasting  by  Jesus  Christ. 

Ch.  XX. — Works  are  commended  in  the  scripture ;  not  that  they 
justify  before  God,  but  that  they  are  the  fruits  of  a  justified  man, 
wrought  to  testify  his  true  faith ;  which  only  justifieth,  without  works 
either  preceding  or  following  the  same.  And  that  proveth  Paul,  saying, 
Without  faith  it  is  impossible  to  please  God :  and  also,  All  which  is  not 
of  faith  is  sin.  Whereof  it  is  plain,  that  sophists  alleging  that  works 
preceding  faith  deserve  the  grace  of  God  from  congruity,  say  as  much 
as,  Sin  deserveth  the  grace  of  God.  For  all  works  preceding  faith,  are 
sin.  And  that  works  following  faith  justify  not,  testifieth  the  same 
apostle,  saying,  Not  of  the  works  of  righteousness  which  we  have 
wrought,  shall  we  be  safe,  but  according  to  his  mercy  God  hath  made 
us  safe.  And  so  neither  works  preceding  nor  following  faith  justify. 

Ch.  XXI. — The  wicked,  by  works  of  their  own  invention,  would  be 
a  part  of  their  own  salvation,  because  they  seek  their  own  glory,  as  did 
the  scribes  and  pharisees,  and  not  the  glory  of  God.  But,  seeing  the 
works  commanded  by  God,  done  without  faith,  to  deserve  remission  of 
sins,  are  abomination  before  God,  as  Isaiah  testifieth  ;  what  shall  be  of 
the  vain  works  of  man,  set  up  without  the  command  of  God,  by  which 
hypocrites  would  he  made  just  ?  And  if  we  should  confess,  as  Je»us 
Christ  comnrandeth,  when  we  have  done  all,  yet  that  we  are  but 


118  Bal/iaves. 

unprofitable  servants,  where  is  the  merits  of  works  of  supererogation, 
which  hypocrites  would  sell  to  others  ?  And  if  Paul,  who  had  right  ex 
cellent  works,  esteemed  them  all  to  be  but  filthiness,  that  he  might  win 
Christ,  and  be  found  in  him,  not  having  his  own  justice,  which  is  of  the 
law,  but  the  justice  which  is  of  the  faith  of  Jesus  Christ  ;  if  Paul,  I 
say,  sought  no  justice  in  his  own  works  ;  how  shall  we,  whose  works  are 
in  no  manner  equal  to  the  works  of  Paul,  be  justified  thereby  ?  And 
therefore,  with  the  scriptures  and  apostles,  we  conclude,  that  by  faith 
only  in  Christ,  we  are  made  just,  without  all  law  or  works.  And  after 
man  is  made  just  by  faith,  and  possesseth  Jesus  Christ  in  his  heart, 
then  can  he  not  be  idle.  For  with  true  faith  is  also  given  the  Holy 
Spirit,  who  sufTereth  not  man  to  be  idle,  but  moveth  him  to  all  godly 
exercise  of  good  works. 

Ch.  XXII. — After  the  article  of  justification,  Christians  should  be 
instructed  to  do  good  works  ;  not  these  which  are  invented  by  man,  but 
which  are  commanded  by  God;  amongst  which  the  principal  is,  to  re 
joice  in  tribulation,  giving  thanks  to  God  in  all  things,  with  sure  hope 
and  patience,  abiding  his  deliverance ;  knowing  that  the  life  of  man 
is  a  perpetual  battle  upon  earth  ;  the  law  of  the  members  ever  rebelling 
against  the  law  of  the  mind.  The  law  of  the  members  we  call  the 
tyranny  of  the  devil,  ever  drawing  us  to  the  lusts  of  the  flesh,  not  only 
in  external  works,  but  also  in  the  inward  affections  of  the  mind :  as,  to 
.doubt  of  the  goodness  and  mercy  of  God,  to  be  slothful,  and  not  to 
love  and  fear  him  with  our  whole  heart.  The  law  of  the  mind,  or  of 
the  spirit  is,  the  motion  of  the  Holy  Ghost,  stirring  us  up  to  all  justice 
and  righteousness ;  which  we  know  to  be  good,  and  yet  find  no  power 
in  ourselves  to  perform  the  same.  And  this  battle  is  most  vehement  hi 
the  most  holy,  as  Paul  witnesseth.  And  therefore,  to  kill  this  outward 
man,  which  is  our  wisdom,  reason,  and  will,  we  should  offer  our  bodies 
unto  God  in  a  quick,  lively,  and  holy  sacrifice.  But  before  this  sacri 
fice  is  pleasant  to  God,  must  the  mind,  which  is  the  fountain  of  all  good 
works,  be  renewed  with  the  Spirit  of  God,  and  made  claan  ;  which  is, 
when  we  cast  from  us  our  wisdom,  righteousness,  holiness,  and  re 
demption,  and  receive  the  same  from  Jesus  Christ.  Some  there  are 
who  put  their  whole  trust  in  their  own  works,  thinking  thereby  to  obtain 
eternal  glory.  And  these  men  go  before  Christ,  and  are  called  anti 
christs.  Others  there  are,  who  think  faith  not  sufficient,  but  will  have 
their  works  joined  to  help  Christ,  and  these  go  astray  from  him.  For 
none  of  these  two  kinds  did  Jesus  Christ  suffer  death ;  but  for  those 
only  who  follow  him,  laying  all  their  sins  upon  him. 

Ch.  XXIII.— The  foolish  reason  of  man  persuades  us  to  leave  the 
works  commanded  by  God ;  and  to  set  up  works  of  our  own  invention, 
thinking  God  to  be  pleased  therewith,  because  they  are  done  of  good 
zeal  and  intention.  The  scriptures  of  God  show  all  the  thoughts  and 
cogitations  of  man  to  be  evil  at  all  times.  And  if  so  he,  what  is  our 
good  intention  ?  But  whether  the  intent  of  man  be  good  or  not,  the 
fruits  proceeding  therefrom  shall  testify.  For,  as  sometime  in  Israel  all 
idolatry  abounded,  they  having  gods  according  to  the  multitude  of  their 
cities,  so  now,  amongst  those  who  are  called  Christians,  carved  images 
are  set  up,  defended,  adorned,  and  worshipped,  against  the  express 
commandment  of  God.  The  blessed  sacrament  of  Christ's  body  and 
blood  is  abused  and  profaned  before  them.  And  all  this,  and  much 
more  abomination  proceeds  from  that  zeal,  which  we  call  good.  But 
how  good  soever  it  appear  in  our  sight,  the  adherers  thereto  shall  re 
ceive  the  malediction  of  God. 


Summary  of  Confession  of  Faith.  119 

Ch.  XXIV. — No  better  works  can  there  be,  than  John  the  Baptist 
taught  to  the  people ,  which  are  the  works  of  mercy,  and  to  desist 
from  fraud,  injury,  and  oppression.  And  these  works,  and  not  the  vain 
inventions  of  man,  pastors  should  teach  their  flocks,  instructing  them 
first  in  perfect  faith.  For  Jesus  Christ,  being  asked  by  the  Jews,  what 
they  should  do  that  they  might  work  the  works  of  God,  that  is,  that 
they  might  please  God.  answered,  This  is  the  work  of  God,  that  ye 
believe  in  Him  whom  he  hath  sent.  By  the  which  words  our  Master 
understandeth,  that  without  faith,  which  is  the  work  of  God,  and  not  of 
man.  no  work  pleast-th  God. 

The  yoke  of  Christ  is  easy,  and  his  burden  is  light  to  the  faithful, 
because  they  lay  all  their  sins  upon  Christ's  back,  and  follow  him, 
every  man  in  his  own  vocation.  There  are  two  manner  of  vocations, 
one  immediate  by  God,  as  the  prophets  and  apostles  were  called  to  be 
preachers  without  authority  of  man.  The  other  is,  mediate,  or  when 
one  man  called  another;  as  Paul  called  Timothy  and  Titus  to  be 
bishops.  There  is  a  general  vocation,  by  which  all  the  chosen  are 
called  to  a  Christian  religion,  having  one  Lord,  one  faith,  one  baptism. 
In  this  vocation  there  is  no  difference  of  persons,  but  all  are  equally 
loved  by  God  ;  because  we  are  all  the  sons  of  one  Father,  and  all 
bought  with  one  price ;  all  servants  to  one  Lord,  all  guided  with  one 
Spirit,  all  tending  to  one  end,  and  all  shall  be  participant  of  one  herit 
age  ;  that  is,  the  life  eternal  of  Jesus  Christ,  by  whom  we  are  all  made 
priests  and  kings.  But  let  no  man  therefore  usurp  the  authority  of  a 
king  in  dignity,  nor  the  office  of  a  priest  in  administration  of  God's 
word  and  sacraments  ;  for  that  pertaineth  to  a  special  vocation. 

Ch.  XXV. — All  estates  of  man  are  contained  within  one  of  these 
four  special  vocations ;  either  is  he  prince  or  subject,  pastor  or  one  of 
the  flock,  father  or  son,  lord  or  servant.  In  the  prince  is  contained  all 
magistrates  having  jurisdiction  in  a  commonweal ;  whose  duty  is,  First. 
To  know  God,  and  his  law,  which  hath  placed  them  in  that  authority ; 
Second.  To  guide,  feed,  and  defend  their  subjects ;  knowing  them 
selves  to  be  no  better  of  their  nature  than  the  poorest  in  their  realm  ; 
Third.  To  defend  the  just,  and  punish  the  wicked,  without  respect  of 
persons,  having  their  hearts  and  eyes  clean  and  pure  from  all  avarice. 
They  are  called  the  sons  of  God,  and  should  be  obeyed  in  all  things 
not  repugning  to  the  command  of  God ;  because  they  are  ordained  and 
placed  by  God  to  punish  vice  and  maintain  virtue.  And  therefore 
their  own  life  should  be  pure  and  clean  ;  first,  because  otherwise  they 
cannot  punish  sin ;  and  second,  because  the  wickedness  of  princes 
provokes  their  subjects  to  the  imitation  thereof.  And  therefore  the  life 
of  princes  should  be'pure  and  clean,  as  a  mirror  to  their  subjects  ;  and 
they  should  admit  into  their  kingdoms  no  worshipping  of  God,  except 
that  which  is  commanded  in  the  scriptures.  For  God,  being  commoved 
by  idolatry  and  strange  worshipping,  hath  destroyed  many  kingdoms, 
as  all  prophesyings  witness. 

Ch.  XXVI. — The  principal  office  of  a  bishop  is,  t'o  preach  the  true 
gospel  of  Jesus  Christ ;  knowing  that  if  the  flock  perish,  the  blood 
shall  be  required  at  his  hands  ;  and  that  he,  neglecting  the  preaching 
of  the  gospel,  is  no  bishop,  nor  can  he  do  any  work  pleasant  before 
God.  And  therefore,  no  bishop  should  mix  himself  with  temporal  or 
secular  business,  for  that  is  against  his  vocation  ;  but  he  should  conti 
nually  preach,  read,  and  exhort  his  flock  to  seek  their  spiritual  food  in 
Mie  scriptures.  And  so  the  tyrants  in  these  days,  forbidding  tnen  to 

•ad  the  scriptures,  declare  themselves  wolves  and  no  pastors ;  whom 


381358 

120  Balnaves. 

God  shall  shortly  punish,  because  they  have  contemned  his  command 
attending  altogether  upon  their  own  vain  superstitions,  as  he  did  Eli  and 
his  two  sons  under  the  law ;  and  the  whole  priesthood  after  Jesus  Christ. 

Ch.  XXVII. — The  office  of  the  father,  under  whom  is  comprehended 
all  householders,  is,  to  rule  and  guide  his  children,  family,  and  servants 
in  all  godliness  and  honesty,  instructing  them  in  the  law  and  word  of 
God.  For  honest  householders,  who  lived  in  chaste  matrimony,  ruled 
and  guided  their  households  well,  nourished  their  children  in  the  fear 
and  reverence  of  God,  were  chosen  to  be  bishops  in  the  primitive  church. 
And  therefore  they  are  blasphemous  to  the  Holy  Spirit,  who  inhibit  the 
laics  (so  style  they  the  chosen  of  God)  from  learning,  reading,  or 
teaching  of  the  holy  scriptures,  wherein  is  contained  the  food  oi'  the 
soul ;  whereof  antichrists  willing  to  deprive  them,  would  also  kill  the 
soul.  For  the  soul,  without  God's  word,  neither  hath  nor  may  have  any 
life.  The  office  of  the  husband  is,  to  love  and  defend  his  wife,  giving 
himself  to  her  only.  The  office  of  the  wife  is  likewise  to  love  and  obey 
her  husband,  usurping  no  dominion  over  him.  And  the  office  of  them 
both  is,  to  instruct  their  children  in  God's  law ;  ever  giving  to  them 
example  of  good  life,  and  holding  them  at  godly  occupations ;  labouring 
also  themselves  faithfully  for  the  sustentation  of  their  families. 

Ch.  XXVIII.; — The  office  and  duty  of  a  lord  is,  to  pay  unto  his  ser 
vants  the  reward  promised.  And  the  office  of  the  servant  is,  faithfully 
to  work  and  labour,  to  the  profit  and  utility  of  his  lord,  without  fraud 
or  simulation,  as  he  would  serve  Jesus  Christ.  The  office  of  the  sub 
ject  is,  to  obey  his  prince,  and  rulers  placed  by  him  ;  giving  unto  them 
honour,  custom,  and  tribute,  not  requiring  the  cause  why  they  receive 
the  same ;  for  that  pertaineth  not  to  the  vocation  of  a  subject.  The 
office  of  the  son  is,  to  love,  fear,  and  honour  his  parents ;  which  honour 
stand. :th  not  in  words  only,  but  in  ministering  of  all  things  necessary 
unto  them ;  which  if  the  son  do  not  to  the  father  and  mother,  he  can  do 
no  good  work  before  God.  And  therefore,  devilish  doctors  are  they, 
which  teach  men  to  found  soul  masses  of  their  substance,  suffering  father 
and  mother  to  labour  in  indigence  and  poverty. 
The  works  before  written,  are  they  in  which  every  Christian  should  be 
exercised,  to  the  glory  of  God,  and  utility  of  his  neighbour. 

THE  following  extract  from  Dr.  M'Crie's  observations  on  this  work 
of  Balnaves  is  very  important. 

"  In  reading  the  writings  of  the  first  reformers,  there  are  two  things 
which  must  strike  our  minds.  The  first  is,  the  exact  conformity  be 
tween  the  doctrine  maintained  by  them,  respecting  the  justification  of 
sinners,  and  that  of  the  apostles.  The  second  is,  the  surprising  har 
mony  which  subsisted  among  the  reformers  as  to  this  doctrine.  On 
some  questions  respecting  the  sacraments,  and  the  external  govern 
ment  and  worship  of  the  church,  they  differed  ;  but  upon  the  article 
of  FREE  JUSTIFICATION,  Luther  and  Zuinglius,  Melancthon  and  Calvin, 
Cranmer  and  Knox,  spoke  the  very  same  language.  This  was  not 
owing  to  their  having  read  each  other's  writings,  but  because  they 
copied  from  the  same  divine  original.  The  clearness  with  which  they 
understood  and  explained  this  great  truth  is  also  very  observable. 
More  learned  and  able  defences  of  it  have  since  appeared  ;  but  I 
Question  if  ever  it  has  been  stated  in  more  scriptural,  unequivocal, 
decided  language,  than  it  was  in  the  writings  of  the  early  reformers." 

May  we  not  say,  that  more  learned  defences  of  the  doctrine  of  justi- 
ication  by  faith  perhaps  have  since  appeared,  but  it  would  be  difficult 
to  point  out  any  of  equal  ability,  in  all  essential  respects. 


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